Precognition is an anomaly in information transmission and interpretation. Extant literature suggests that paranormal beliefs and gender may have significant influences on this unknown information process. This study examines the effects of these two factors, including their interactions, on precognition performance by employing the Bayesian Mindsponge Framework (BMF) analytics. Using Bayesian analysis on secondary data of 60 participants, we found that men may have higher chances to score a hit in a precognition task compared to women. Interestingly, stronger beliefs in (...) the paranormal may decrease the success probability in performing precognition tasks. Considering the interactions between the two factors, the effect of paranormal beliefs on precognition task performance is stronger in men than women. Using mindsponge-based reasoning, we argue that paranormal beliefs may increase the interference of imagination in the reception of hypothetical precognitive information. Women tend to rely more on intuition, which may lessen the interference effect of imagination on hypothetical psi reception. Based on the findings, we suggest that researchers should be careful when assessing participants’ psi potential for experiments. We also demonstrate some advantages of utilizing the BMF in parapsychological research. (shrink)

Rapid urbanization in Vietnam significantly impacts the environment and human well-being. Public parks are crucial for enhancing social and environmental sustainability in urban areas, yet their establishment and expansion require substantial funding. This study investigates the factors influencing Vietnamese urban residents’ willingness to donate to planting projects in public parks, utilizing the Bayesian Mindsponge Framework (BMF), which combines Mindsponge Theory’s informational entropy-based notion of value with Bayesian analysis. Analyzing data from 535 residents in major Vietnamese cities, we found that while (...) men visit public parks more frequently, they are less willing to donate to planting projects. Older residents visit parks more often and are more willing to donate, while higher-income individuals show greater willingness to donate. Most motivations—such as relaxation, physical activities, nature enjoyment, socializing, and family time—are positively linked to park visit frequency and indirectly to donation willingness. However, only relaxation and enjoyment of nature are directly associated with willingness to donate. Interestingly, higher education levels and visiting parks for children’s educational activities are associated with lower donation willingness. These findings hint at the possible existence of the free-riding problem, gender inequality, ineffective environmental education, and lack of awareness of public parks’ natural value, as well as opportunities to cultivate an eco-surplus culture through nature interactions in public parks. (shrink)

Condition essentielle de la responsabilité civile, la notion de causalité reste aujourd’hui difficile à saisir et sujette à nombreuses discussions. Les contributions présentées dans cet ouvrage abordent la question à nouveaux frais, en adoptant un point de vue résolument interdisciplinaire mêlant philosophie, droit et économie. Sont envisagées successivement des difficultés que le contentieux de la causalité met régulièrement en évidence. Ainsi, la difficile articulation entre causalité juridique et causalité scientifique conduit à s’interroger sur le rôle de la science : doit-elle (...) guider le droit ou faut-il considérer que la causalité en droit n’est qu’un “construit” juridique dégagé de toute perspective scientifique ? Sont également évoquées les diverses tentatives de formalisation analytique de la causalité comme l’analyse contrefactuelle, le critère NESS et les définitions probabilistes de la causalité, ainsi que leur capacité à répondre aux questions redoutables suscitées par la présence de co-auteurs multiples ou d’hypothèses de “surdétermination causale”. Ces réflexions fondamentales ouvrent alors sur les autres aspects clefs de la causalité en droit et en économie comme la preuve et le rôle du raisonnement probabiliste, ou les modalités de la contribution à la dette de réparation en présence d’une pluralité de co-auteurs. Est alors mis en évidence l’apport des sciences économiques, qui permet de classer les différentes techniques d’attribution de la responsabilité et de discuter des propriétés économiques des règles de répartition de la charge de la dette de réparation. Cet ouvrage s’adresse aux chercheurs et aux praticiens confrontés aux questions délicates posées par la causalité dans le droit de la responsabilité civile. (shrink)

In this paper, I discuss the myriad ways that gender roles are interrogated within The Left Hand of Darkness and “When It Changed.” I first examine gender as science in §1, outlining the ways Le Guin and Russ consider and critique essentialist perspectives holding that gender roles are ‘natural’ phenomena driven by rigid biological differences between men and women. Then, in §2, I explore gender as fiction, analyzing how each text presents gender roles as discursively constructed and malleable. In §3, (...) I explicate these observations within a hybrid conceptualization of gender as science fiction and argue that this suitably describes the gender portrayals Le Guin and Russ make in their texts. (shrink)

While not ignored, the question of the role of mothers in the schema of political rule in Hobbes is not often taken up. Distinct from his contemporaries, Hobbes acknowledges only minimal differences between men and women, and argues that, because maternal protection and nourishment are necessary for its survival, the mother dominates the infant in the state of nature. How to explain that the mother loses this power of domination in the social or political order? Hobbes does not explicitly say. (...) However, some possibilities can be extracted from his texts. -/- Here, I will attempt to explain the loss of maternal power by examining Hobbes's discourse on the different modes of dominion and political rule in "De Cive" and "Leviathan." I will concentrate on their differences, drawing from Yves Charles Zarka's reading of them. Then I will approach the question of the mother and her position in the hierarchy of servitude in each of these texts, appealing to Carole Pateman's analyses as well as Zarka's. Finally, I will present what role the mother's dominion over her children plays in Hobbes's schema. (shrink)

S'étonnant qu'un simple physicien sache traiter des rapports de la physique et de la métaphysique, Edmond Domet de Vorges s'était demandé si Pierre Duhem n'avait pas bénéficié de l'aide de quelque théologien dans l'élaboration de son articulation de ces deux disci­plines. Faisant suite à cette question très perti­nente, cet article liste d'abord les intellectuels catholiques qui étaient en relation avec Duhem avant la publication, en 1893, de son article Physique et métaphysique et qui auraient effec­tivement pu l'aider à concevoir une (...) telle articulation. Se con­sacrant ensuite spécifiquement à l'un d'entre eux, à savoir Maurice Blondel, il étudie les similitudes et divergences existant entre les pensées du physicien bordelais et du philosophe d'Aix pour conclure que Blondel ne peut pas être celui qui aurait inspiré Duhem. À l'appui de cette conclusion, il fait notamment état d'une lettre inédite adressée par Duhem à Ambroise Gar­deil et dans laquelle celui-ci porte un jugement sévère à l'en­droit de son «pauvre ami» Blondel. ––– One might be surprised to find that a simple physician could be able explain with clarity the subtle relationship between physics and metaphysics. It is with this question in mind that Edmond Domet de Vorges asked himself if it might not have been with the aid of theologians that Pierre Duhem was able to find and express his subtle articulation between the two disciplines. Following in the footsteps of this pertinent question, this article begins by listing the catholic intellectuals who were acquain­tances of Pierre Duhem before the publication in 1893 of “Physique et métaphysique”, who may have been able to help him arrive at the relationship between the two sciences expressed in his publication. This line of questioning is followed by a specific study of one of these men, namely Maurice Blondel. The similarities and differences in the opinions of the physician from Bordeaux and the philosopher from Aix are explored with the resulting conclusion that Blondel could not have been he who inspired Duhem. This conclusion can be confirmed by a previously unpublished letter from Duhem to Ambroise Gardeil which contains a very severe judgement with regards to his “poor friend” Blondel. (shrink)

Despite intensive exegetical work, Plato’s description of dialectic in the Sophist still raises many questions. Through a close reading of this passage that contextualizes it in the general organisation of the Sophist, this paper provides answers to these questions. After presenting the difficult text, I contend that the “vowel-kinds” are necessary conditions for the blending of kinds. Then, I interpret the “cause of divisions” mentioned by the Stranger as the kinds responsible of the dichotomous division in the first half of (...) the dialogue. In the next part, I show that 235d5-e2 does not describe a procedure of “meta-divison” as some commentators have it, but that it describes the method of division itself. Finally, I connect the difficulty and the obscurity of the passage to the fact that dialectic is the supreme science and I explain why dialectic is the science of free men. (shrink)

1. The most original discovery in Beauvoir’s book is one more Columbus’s egg, namely that it is far from evident that a woman is a woman. That is, she discovers that a woman is the result of a process that made so that she is like she is. The paper discusses two aspects of the so-to-say ‘ideology’ inspiring the work. The first is its ideology in the proper, Marxian sense. My claim is that the work still pays a heavy price (...) to the dominating ideology. It leaves still too much unquestionedof what was assumed at the time to be obvious, necessary, and unchanging. This ballast depends firstly on the inherited prevailing climate of opinion, corresponding to a situation of alienation, producing two distorted views of the male and female gender. On the other hand, it depends on an unquestioned legacy from the modern episteme (in Foucault’s sense of the word) carrying presupposed Cartesian dualism. The other side of the work’s ideology, that is, the positive program presented or better the utopia it formulates is less innovative than it could be, In a few passages, where she seems to make use of suggestions from Merleau-Ponty, she points at a view where the bodily and emotional dimension is rescued from its negation in the male-dominated Capitalist society. Still, these suggestions are forgotten in the bulk of the work. -/- 2. The making of a philosophical work does not depend just on the kind of philosophical influences behind it. A book is also the product of an author with a story living in one society at a given time of social history. In this case, the book was written in the afterwar time when women were pushed back home again from the wartime labor market and when several of the goals reached by the first phase of feminist movements had gone lost in several European countries under Fascist or semi-fascist regimes and were being eroded in America by the reactionary climate of McCarthyism. It was a book written by an intellectual young woman in almost total isolation. These circumstances account for some more naïve suggestions from work: for ex., the idea that the alternative to the strategy once adopted by nineteenth-century emancipationist movements should be an individual inner process of transformation confined within the boundaries of one woman’s consciousness, or also, the idea that the goal of women’s liberation should be to bring all women to a condition similar of Simone de Beauvoir herself who, as an educated woman, earning her life by her work, and living in an allegedly equal state with an enlightened man (Jean-Paul Sartre!) in a relationship free from constraints (an unmarried couple!), was already exemplifying what a liberated woman’s life would be. -/- 3. The reconstruction of the idea of femininity is still the most fruitful part of the work. It rejects the notion of femininity as an essence depending on biology or other factors and explores the making of this image as a result of a condition made of the social and economic state of affairs but as revived and actively mirrored through and by the consciousness of the very subjects suffering an oppressive situation. And the main novelty is the ‘discovery’ of asymmetry between the self-image of the male and the (self)-image of the woman, an asymmetry depending on the fact that the woman sees herself through the other’s eyes. -/- 4. Later feminist writers such as Shulamit Firestone remarked that 'The Second Sex' heavily depended on several key-ideas from Sartre existential ontology. One crucial aspect is accepting the mind-body dualistic framework without any suspicion that such dualism could have been itself a projection of the basic experience of the male-female duality. I suggest that the philosophical legacy inherited from Sartre is on occasion an asset for Beauvoir’s innovative existential analysis of the feminine ‘condition,’ but on several occasions, it creates unnecessary obstacles for her project of a new comprehension of the feminine ‘situation,’ aimed at rescuing women from an 'inauthentic' self-definition. -/- 5. The first among these poisoned gifts is Sartre’s idea of the individual as pure freedom and project. Merleau-Ponty’s criticism is well-known: Sartre draws a picture of the world as containing no more than ‘human beings and things,’ thus denying any substance to social relations, institutions, and culture. -/- 6. The second is Sartre’s reconstruction of dialectics, understood as dialectics without synthesis. This is an enlightening tool when used to describe conflicts, in so far as it accounts for the emergence of the ‘other’ as what is excluded. But it becomes a boomerang when used to interpret any kind of relationship, leading to equate inter-subjectivity with conflict. -/- 7. Suggestions coming from Merleau-Ponty’s phenomenological approach of positive value of the bodily dimension as such, and hence of the feminine body, are evoked here and there but never fully spelled out. The most shocking consequence of acceptance of the Cartesian or Sartrean dualist view is an almost total de-evaluation of sexuality, understood as an activity involving just one tiny part of the human body, going with the idea that overcoming the oppression of women implies de-empathizing biological differences that are after all tiny and devoid of value. Besides, Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that biological differences are of limited relevance. The eventual reason for such a step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation.The first among these poisoned gifts is Sartre’s idea of the individual as pure freedom and project. Merleau-Ponty’s criticism is well-known: Sartre draws a picture of the world as containing no more than ‘human beings and things’, thus denying any substance to social relations, institutions and culture. The second is Sartre’s reconstruction of dialectics, understood as a dialectic without a synthesis. This view of dialectics is an enlightening tool when used to describe conflicts. It may account for the emergence of the ‘other’ as what is excluded. However, it becomes a boomerang when used to interpret any relationship, leading to equate inter-subjectivity with conflict. Suggestions coming from Merleau-Ponty’s phenomenological approach would tend to admit that the bodily dimension as such has a positive value, and hence the feminine bodily dimension is not just indifferent, but instead gives women a point of view on the world different from the male point of view. These suggestions, yet, are evoked here and there but never fully spelt out. The most shocking consequence of acceptance of the Cartesian or Sartrean dualist view is an almost total de-evaluation of sexuality, understood as an activity involving just one tiny part of the human body, going with the idea that overcoming the oppression of women implies understressing biological differences that are after all tiny and devoid of value. Furthermore, Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that physical differences are of limited relevance. The eventual reason for such step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation. -/- . (shrink)

Attribuiamo l’esercizio dell’immaginazione a ogni genere di persona, in ogni tipo di circostanza e per ogni sorta di ragione. Le ipotesi e gli esperimenti men- tali dello scienziato, le visioni del folle, le fantasie quotidiane, le costruzioni del metafisico, il romanzo – sia per quanto riguarda l’autore che per quanto riguar- da il lettore –: in ognuno di questi casi riconosciamo di solito l’attività dell’im- maginazione. Così, tutto sembra indicare che l’unità dell’immaginazione sia qualcosa di davvero labile, se non addirittura (...) un’illusione. (shrink)

La question des rapports du spinozisme à l’axiologie a fait l’objet de nombreux débats. Certains commentateurs considèrent Spinoza comme étant profondément immoraliste, alors que pour d’autres, il maintient l'ensemble des valeurs humaines. Spinoza a cherché à dépasser l’utilitarisme propre au conatus de chacun, afin de fonder un altruisme rationnel. Il souligne que le bien auquel l’homme aspire lorsqu’il suit la vertu, il le désirera aussi pour tous les autres hommes. Cependant, les moyens mis en œuvre pour démontrer cette thèse semblent (...) problématiques. Cet article analyse la logique de la coopération interhumaine élaborée par Spinoza, ainsi que son idéal de l’homme libre, montrant, qu'en fait, il n'a pas réussi à surmonter la nature profondément égoïste du conatus. -/- The question of the relationship between Spinozism and axiology has been the subject of much debate. Some commentators consider Spinoza to be profoundly immoralist, while for others he upholds the set of human values. Spinoza sought to go beyond the utilitarianism proper to the conatus of each person, in order to establish a rational altruism. He emphasizes that the good to which man aspires when he follows virtue, he will also desire for all other men. However, the means used to demonstrate this thesis seem problematic. This article analyzes Spinoza's logic of interhuman cooperation, as well as his ideal of the free man, showing that, in fact, he failed to overcome the profoundly egoistic nature of conatus. -/- . (shrink)

Alexius von Meinong hat eine eigene Philosophie der Emotionen entwi-ckelt, die mit Blick auf die heutige Debatte über Gefühle höchst aktuell erscheint. Laut Meinong zeichnen sich die Emotionen durch drei Merkma-le aus: Sie sind leibliche Erfahrungen der Lust oder Unlust; sie gründen in kognitiven Akten wie Wahrnehmungen, Phantasien, Urteilen und Annah-men; und sie intendieren Werte. In diesem Aufsatz wird eine systematische Untersuchung von Meinongs Philosophie der Gefühle sowie von ihrem Einfluss auf die Grazer Schule und ihrer Bedeutung für die aktuelle (...) Debat-te unternommen. Schwerpunkte der Arbeit ist erstens die Verbindung zwi-schen Emotionen und Werten, die stark von den unterschiedlichen Wert-konzeptionen, die Meinong im Laufe seines Werkes vertreten hat, abhän-gig ist. Zweitens geht es um die exemplarische Untersuchung von zwei Ge-fühlsarten, die für den heutige Diskussion von besonderer Bedeutung sind, nämlich Urteilsgefühlen und Phantasiegefühlen. (shrink)

This chapter discusses several possible reasons why works by women philosophers have traveled significantly less than those written by men, although women’s contributions go back to the start of European history of philosophy. Differentiating between geographic, linguistic, historic and philosophical travels, Tove Pettersen claims that gender is particularly significant with regard to historical and philosophical traveling. As the case of women philosophers clearly demonstrate, gender hampers the circulation of certain texts and inhibit transhistorical exchange of knowledge and ideas. ****** Che (...) chapitre examine plusieurs raisons possibles pour expliquer pourquoi les œuvres de femmes philosophes ont “voyage” beaucoup moins que celle des hommes, bien que la contribution des femmes remonte au début de l´histoire européenne de la philosophie. Distinguant entre plusieurs façons de voyager – géographique, linguistique, historique et philosophique –, Tove Pettersen soutient que le “genre” est un facteur particulièrement significative par rapport au voyage historique et philosophique- Comme le démontre clairement le cas des femmes philosophes, leur genre nuit á la circulation de certains textes ainsi qu’à l’échange transnational du savoir et des idées. (shrink)

In this paper, I develop a philosophical clarification of the statement "faith in the resurrection of Christ saves men from sin", using some of the main arguments and hypotheses of my recent book, ’The Ways of Salvation (Les Voies du salut’, Paris 2010). I begin with some remarks on the theme of salvation in contemporary language and philosophy. I then sketch a conceptual analysis of the concept of salvation, first in its general sense, then in its specifically Christian one. Finally, (...) I offer a hypothesis on the ’modus operandi’ of salvation, or at least of one aspect of salvation as understood by Christianity. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

Trong ghi chép ngắn, chúng tôi đưa sớm ra một số suy nghĩ về việc xây dựng văn hóa phụng sự môi trường, xuất phát từ một góc nhìn gần gũi với hoạt động văn hóa, nghệ thuật. Đó là góc nhìn từ lối sống của một tập hợp, có lẽ hiện nay khá bé, những nhân vật được yêu mến bởi dông đảo công chúng khán giả, thông qua các vai diễn trên màn ảnh. Họ hay được gọi bằng (...) danh xưng rất đặc trưng văn chương, báo chí là những “minh tinh màn bạc”. Những suy nghĩ này có nguồn gốc từ thực tế quan sát được cho thấy, đôi khi những thứ gọi là “lạ đời” chẳng qua chỉ mang ý nghĩa không được số đông thực hành mà thôi. Nó không hoàn toàn mang ý nghĩa sai lạc, hay phản logic, hay trái đạo lý. Thậm chí có thể ngược lại, chưa chắc cái được số đông thực hành có nghĩa là đúng đắn, logic hay hợp đạo lý! (shrink)

The paper discusses how some Cartesian dualism, inherited from Sartre, is an obstacle to Beauvoir's project of a new comprehension of the feminine ‘situation', aimed at rescuing women from an 'inauthentic' self-definition. Suggestions coming from the phenomenological approach of a positive value of the bodily dimension as such, and hence of the feminine bodily dimension, are never fully spelt out, and Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that bodily (...) differences are of limited relevance. The eventual reason for a such step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation. This is an unpublished English version of Sergio Cremaschi, “Il concetto di eros in Le deuxième sexe di Simone de Beauvoir”, in V. Melchiorre (ed.), Amore e matrimonio nel pensiero filosofico e teologico moderno, Vita e Pensiero, Milano 1976, pp. 296-318. (shrink)

« Pourquoi les choses tiennent-elles ensemble ? » (Traité d'ontologie, 2009, p. 237). Cette citation me sert de départ à une réflexion sur la nature des relations liantes souvent appelées relations de comprésence à la suite de Russell, ces bundling relations qui nouent les propriétés ensembles pour constituer les objets ordinaires (tables, chaises, individus biologiques) selon la théorie du faisceau. De même que Frédéric Nef, je suis séduit par les nombreuses vertus philosophiques de ces relations liantes. Ma contribution ne portera (...) pas sur une critique ou une défense de ces relations mais sur l'étude de leur nature, et en particulier, de leur possible nature méréologique. Je vais esquisser rapidement certains aspects de la théorie classique du faisceau que je qualifierai de réaliste pour opposer ensuite les variantes réalistes à deux autres versions méréologiques de la théorie, que je qualifierai d'éliminativistes. (shrink)

According to presentism, only the present exists. The view is in a bad dialectical situation since it has to face several objections based on physics and a priori arguments. The view remains nonetheless popular because it is, allegedly, more intuitive than alternative views, namely eternalism (past, present and future entities exist) and no-futurism (only past and present entities exist). In the essay, I shall not discuss whether intuitivity is an accurate criterion for ontological enquiry. I will rather argue that any (...) philosophically acceptable version of presentism entails highly counterintuitive consequences. Indeed, the presentist has to commit herself to substantial claims in order to provide an answer to two problems : the grounding problem and the cross-temporal relations problem. Therefore, if the main motivation for presentism is the willingness to stick with common sense intuitions, presentists should consider endorsing another view about existence in time. (shrink)

La physique contemporaine pourrait bien nous livrer un enseignement incroyable, à savoir que l'espace et le temps n'existent pas fondamentalement. Je présenterai succinctement les ontologies suggérées par les deux principaux programmes de recherche en gravité quantique : la théorie des cordes et la gravité quantique à boucles. Je soutiendrai ensuite qu'il est fructueux de prendre les différentes conceptions ontologiques de la conscience en philosophie de l'esprit en modèles pour la construction de solutions au problème de l'émergence de l'espace-temps.

Les propriétés matérielles sont généralement appréhendées comme les propriétés d’une substance matérielle : cette chemise possède la propriété d’être bleue, cette chaussure la propriété d’être en bon état. Pourtant, on peut trouver plusieurs raisons de douter que les propriétés soient nécessairement les propriétés d’une substance matérielle, à la fois en métaphysique avec la théorie du faisceau, et en physique contemporaine à travers les notions d’énergie du vide et de champ. Or, si les propriétés ne sont pas les propriétés de substances (...) matérielles, on peut s’interroger sur la théorie de l’instanciation qu’implique une telle thèse. Dans cet essai, je m’emploierai à examiner la cohérence et la plausibilité de la thèse selon laquelle certaines, voir toutes les propriétés matérielles ne sont pas instanciées par une substance et la théorie de l’instanciation qui en découle. | : Material properties are generally construed as properties of material substances : this shirt has the property of being blue, these shoes are in good condition. However, one could think of several reasons to doubt that properties necessarily are properties of material substances both in metaphysics, with the bundle theory, and in contemporary physics, through the two notions of field and energy of the vacuum. But, if properties are not properties of material substances, what is the resulting theory of instantiation? Within the scope of this article, I will examine the consistence and plausibility of the view that several, if not all of, material properties are not instantiated by a substance and the theory of instantiation which follows from it. (shrink)

L'éternalisme implique une forme exotique d'éternité : toute entité, aussi éphémère soit-elle et quelle que soit sa localisation dans le temps, existe relativement à toute autre localisation temporelle. Cet essai vise, premièrement, à défendre l'éternalisme en exhibant les difficultés rédhibitoires du présentisme et du non-futurisme, et deuxièmement à examiner de quelle manière l'éternalisme pourrait être amendé à l'aune d'une affirmation que l'on trouve sous la plume de certains physiciens, à savoir que, fondamentalement, le temps n'existe pas. La disparition du temps (...) est-elle compatible avec la thèse éternaliste ? Enfin, en guise de conclusion, nous examinerons brièvement une conséquence curieuse de l'éternalisme : bien que mortels, nous sommes des êtres éternels. (shrink)

Thông qua kết quả khảo sát đối với 850 khách hàng mua sắm tại 4 thương hiệu bán lẻ hàng tiêu dùng tại TP. Hồ Chí Minh là: Co.opmart, Winmart, Mega Market và Bách hóa xanh, nghiên cứu nhằm kiểm định các nhân tố ảnh hưởng đến giá trị thương hiệu của doanh nghiệp bán lẻ hàng tiêu dùng trên địa bàn TP. Hồ Chí Minh. Kết quả nghiên cứu cho thấy, có 6 nhân tố ảnh hưởng tới Giá trị (...) thương hiệu của doanh nghiệp bán lẻ hàng tiêu dùng theo thứ tự giảm dần gồm: (1) Lòng trung thành với thương hiệu, (2) Thái độ với thương hiệu, (3) Sự tin cậy thương hiệu, (4) Chất lượng cảm nhận, (5) Nhận thức thương hiệu, (6) Sự gắn bó với thương hiệu. (shrink)

Space tourism is an emerging field where few people have direct experience. However, considering the potential in the near future, it is beneficial to better understand how related information influences people’s attitudes about this new form of tourism. Employing information-processing-based Bayesian Mindsponge Framework (BMF) analytics on a dataset of 361 respondents consuming content related to space tourism on Chinese social media, we found that induced happiness and impression are positively associated with willingness to try space tourism. Information authenticity positively moderates (...) these two associations. Our findings emphasize three aspects of information during the processes of reception and filtering: meaning, intensity, and trust. Since promotional materials for space tourism rely heavily on mental simulations rather than objective feedback, creative uses of digital technology are advantageous. However, precautions must be taken to prevent exploitation, such as false advertising, exaggeration, and emotional manipulation. (shrink)

‘Space does not exist fundamentally: it emerges from a more fundamental non-spatial structure.’ This intriguing claim appears in various research programs in contemporary physics. Philosophers of physics tend to believe that this claim entails either that spacetime does not exist, or that it is derivatively real. In this article, I introduce and defend a third metaphysical interpretation of the claim: reductionism about space. I argue that, as a result, there is no need to subscribe to fundamentality, layers of reality and (...) emergence in order to analyse the constitution of space by non-spatial entities. It follows that space constitution, if borne out, does not provide empirical evidence in favour of a stratified, Aristotelian in spirit, metaphysics. The view will be described in relation to two particular research programs in contemporary physics: wave function realism and loop quantum gravity. (shrink)

Important features of space and time are taken to be missing in quantum gravity, allegedly requiring an explanation of the emergence of spacetime from non-spatio-temporal theories. In this paper, we argue that the explanatory gap between general relativity and non-spatio-temporal quantum gravity theories might significantly be reduced with two moves. First, we point out that spacetime is already partially missing in the context of general relativity when understood from a dynamical perspective. Second, we argue that most approaches to quantum gravity (...) already start with an in-built distinction between structures to which the asymmetry between space and time can be traced back. (shrink)

I will defend two claims. First, Schaffer's priority monism is in tension with many research programs in quantum gravity. Second, priority monism can be modified into a view more amenable to this physics. The first claim is grounded in the fact that promising approaches to quantum gravity such as loop quantum gravity or string theory deny the fundamental reality of spacetime. Since fundamental spacetime plays an important role in Schaffer's priority monism by being identified with the fundamental structure, namely the (...) cosmos, the disappearance of spacetime in these views might undermine classical priority monism. My second claim is that priority monism can avoid this issue with two moves: first, in dropping one of its core assumptions, namely that the fundamental structure is spatio-temporal, second, by identifying the connection between the non-spatio-temporal structure and the derivative spatio-temporal structure with mereological composition. (shrink)

Extant literature suggests a positive correlation between social trust (also called generalized trust) and life satisfaction. However, the psychological pathways underlying this relationship can be complex. Using the Bayesian Mindsponge Framework (BMF), we examined the influence of social trust in a high-violence environment. Employing Bayesian analysis on a sample of 1237 adults in Cali, Colombia, we found that in a linear relationship, generalized trust is positively associated with life satisfaction. However, in a model including the interactions between trust and education (...) level as well as between trust and socioeconomic status, generalized trust is found to be negatively associated with life satisfaction. In this non-linear relationship, both education level and socioeconomic status have moderating effects against the negative association between generalized trust and life satisfaction. In other words, less educated people living in worse socioeconomic conditions are more likely to have lower life satisfaction when they have higher levels of social trust. In contrast, highly educated people living in better socioeconomic conditions are more likely to have higher life satisfaction when they have higher levels of social trust. Due to the facilitating function of trust in information processing, lowering the rigor of the filtering system in a high-violence social environment will likely put an individual at risk. Based on our findings, we suggest that policymakers should consider the impacts of social contexts when advocating for increasing social trust. We also recommend that researchers carefully examine the psychological mechanism underlying an observed association before making suggestions for policymaking. (shrink)

Cheating is widely considered a condemnable behavior in society and a big problem in the educational system. In this study, we employ the information-processing-based Bayesian Mindsponge Framework to explore deeper the subjective cost-benefit evaluation involving the perceived value of cheating. Conducting Bayesian analysis on 493 university students from Germany, Vietnam, China, Taiwan, and Japan, we found that students who have more positive attitudes toward cheating are more likely to cheat. However, a higher capability of cognitive reflection acts as a moderator (...) that negates the above effect. Re-evaluation of prior thoughts allows for more accurate assessments of the associated risks and possible costs, which help reduce the probability of carrying out cheating behavior. As rapid technological advancement may introduce new and efficient cheating methods, a better understanding of the psychology of cheating in students can help schools prepare better countermeasures. (shrink)

Bài viết tìm hiểu các yếu tố ảnh hưởng đến ý định định hướng nghề nghiệp của sinh viên Trường Đại học Công nghiệp Việt Trì. Kết quả nghiên cứu cho thấy, có 4 yếu tố tác động cùng chiều đến ý định định hướng nghề nghiệp của sinh viên Trường Đại học Công nghiệp Việt Trì là: (1) Tư vấn và hỗ trợ của cố vấn học tập; (2) Ảnh hưởng của những người xung quanh; (3) Sự tiếp xúc (...) nghề nghiệp; (4) Niềm đam mê. Trong đó, yếu tố “Sự tiếp xúc nghề nghiệp” có ảnh hưởng mạnh nhất đến ý định định hướng nghề nghiệp của sinh viên. Từ kết quả nghiên cứu, tác giả đưa ra một số khuyến nghị nhằm nâng cao hiệu quả định hướng nghề nghiệp cho sinh viên Trường Đại học Công nghiệp Việt Trì trong thời gian tới. (shrink)

Spacetime functionalism is the view that spacetime is a functional structure implemented by a more fundamental ontology. Lam and Wüthrich have recently argued that spacetime functionalism helps to solve the epistemological problem of empirical coherence in quantum gravity and suggested that it also (dis)solves the hard problem of spacetime, namely the problem of offering a picture consistent with the emergence of spacetime from a non-spatio-temporal structure. First, I will deny that spacetime functionalism solves the hard problem by showing that it (...) comes in various species, each entailing a different attitude towards, or answer to, the hard problem. Second, I will argue that the existence of an explanatory gap, which grounds the hard problem, has not been correctly taken into account in the literature. (shrink)

In the trust-health relationship, how trusting other people in society may promote good health is a topic often examined. However, the other direction of influence – how health may affect trust – has not been well explored. In order to investigate this possible effect, we employed Bayesian Mindsponge Framework (BMF) analytics to go deeper into the information processing mechanisms underlying the expressions of trust. Conducting Bayesian analysis on a dataset of 1237 residents from Cali, Colombia, we found that general health (...) status is positively associated with generalized trust, but recent experiences of illnesses/injuries have a negative moderating effect. Personalized trust is largely unchanged across different general health conditions, but the trust level becomes higher with recent experiences of illnesses/injuries. Psychophysiological mechanisms of increasing information filtering intensity toward unfamiliar sources during a vulnerable state of health is a plausible explanation of found patterns in generalized trust. Because established personal relationships are reinforced information channels, personalized trust is not affected as much. Rather, the results suggest that people may rely even more on loved ones when they are in bad health conditions. This exploratory study shows that the trust-health relationship can be examined from a different angle that may provide new insights. (shrink)

Penrose's conformal cyclic cosmology describes the cosmos as a collection of successive universes, the so-called aeons. The beginning and ending of our universe are directly connected to two other, anterior and posterior, universes. Penrose considers but rules out a different interpretation of conformal cyclic cosmology: that the beginning of our universe is connected to its own end in a cosmic loop. The paper argues that the view, aeon monism, should be regarded as a natural interpretation of conformal cyclic cosmology and (...) discusses its implications for the concept of eternal return in light of the most popular metaphysics of time. (shrink)

The relevance of analytic metaphysics has come under criticism: Ladyman & Ross, for instance, have suggested do discontinue the field. French & McKenzie have argued in defense of analytic metaphysics that it develops tools that could turn out to be useful for philosophy of physics. In this article, we show first that this heuristic defense of metaphysics can be extended to the scientific field of applied ontology, which uses constructs from analytic metaphysics. Second, we elaborate on a parallel by French (...) & McKenzie between mathematics and metaphysics to show that the whole field of analytic metaphysics, being useful not only for philosophy but also for science, should continue to exist as a largely autonomous field. (shrink)

Eternalism, the view that what we regard locally as being located in the past, the present and the future equally exists, is the best ontological account of temporal existence in line with special and general relativity. However, special and general relativity are not fundamental theories and several research programs aim at finding a more fundamental theory of quantum gravity weaving together all we know from relativistic physics and quantum physics. Interestingly, some of these approaches assert that time is not fundamental. (...) If time is not fundamental, what does it entail for eternalism and the standard debate over existence in time? First, I will argue that the non-fundamentality of time to be found in string theory entails standard eternalism. Second, I will argue that the non-fundamentality of time to be found in loop quantum gravity entails atemporal eternalism, namely a novel position in the spirit of standard eternalism. (shrink)

Several philosophers, both in Buddhist and Western philosophy, claim that the self does not exist. The no-self view may, at first glance, appear to be a reason to believe that life is meaningless. In the present article, I argue indirectly in favor of the no-self view by showing that it does not entail that life is meaningless. I then examine Buddhism and argue, further, that the no-self view may even be construed as partially grounding an account of the meaning of (...) life. (shrink)

I will introduce and motivate eliminativist super-relationism. This is the conjunction of relationism about spacetime and eliminativism about material objects. According to the view, the universe is a big collection of spatio-temporal relations and natural properties, and no substance (material or spatio-temporal) exists in it. The view is original since eliminativism about material objects, when understood as including not only ordinary objects like tables or chairs but also physical particles, is generally taken to imply substantivalism about spacetime: if properties are (...) directly instantiated by spacetime without the mediation of material objects, then, surely, spacetime has to be a substance. After introducing briefly the two debates about spacetime (§1) and material objects (§2), I will present Schaffer's super-substantivalism (§3), the conjunction of substantivalism about spacetime and eliminativism about material objects at the fundamental level. I shall then expose and discuss the assumption from which the implication from eliminativism to substantivalism is drawn, and discuss the compatibility of eliminativism with relationism: if spacetime is not a substance, and if material objects are not real, how are we to understand the instantiation of properties (§4)? And what are the relata of spatio-temporal relations (§5)? I then show that each argument in favor of super-substantivalism offered by Schaffer also holds for super-relationism (§6) and examine several metaphysical consequences of the view (§7). I conclude that both super-substantivalism and super-relationism are compatible with Schaffer's priority monism (§8). (shrink)

Ted Sider argues that nihilism about objects is incompatible with the metaphysical possibility of gunk and takes this point to show that nihilism is flawed. I shall describe one kind of nihilism able to answer this objection. I believe that most of the things we usually encounter do not exist. That is, I take talk of macroscopic objects and macroscopic properties to refer to sets of fundamental properties, which are invoked as a matter of linguistic convention. This view is a (...) kind of nihilism : it rules out the existence of objects; that is, from an ontological point of view, there are no objects. But unlike the moderate nihilism of Mark Heller, Peter van Inwagen and Trenton Merricks that claims that most objects do not exist, I endorse a radical nihilism according to which there are no objects in the world, but only properties instantiated in spacetime. As I will show, radical nihilism is perfectly compatible with the metaphysical possibility of gunk. It is also compatible with the epistemic possibility that we actually live in a gunk world. The objection raised by Ted Sider only applies to moderate nihilism that admits some objects in its ontology. (shrink)

Since the outbreak of the Coronavirus disease 2019 (Covid-19), tremendous efforts have been made by scientists, health professionals, business people, politicians, and laypeople around the world. Covid-19 vaccines are one of the most crucial innovations that help fight against the virus. This paper attempts to revisit the Covid-19 vaccines production process by employing the serendipity-mindsponge-3D creativity management theory. Vaccine production can be considered an information process and classified into three main stages. The first stage involved the processes of absorbing information (...) (e.g., digital data and open science) and rejecting unhelpful information (e.g., misinformation and fake news) for effectively acquiring useful insights. Useful insights were later employed by experts, enterprises, governments, and international organizations through interdisciplinary coordinated efforts for developing vaccines within a short period. Finally, the appearance of multiple types of vaccines enabled more strategic options for vaccine distribution and administration. Findings from this vaccine creativity management process could be used as critical lessons for further improvements of vaccination programs. (shrink)

In a recent article, Ned Markosian gives an argument against four-dimensionalism understood as the view that time is one of four identical dimensions that constitute a single four-dimensional manifold. In this paper, I show that Markosian attacks a straw man as his argument targets a theory known to be false on empirical grounds. Four-dimensionalism rightly conceived in no way entails that time is identical to space. I then address two objections raised by Markosian against four-dimensionalism rightly conceived.

The present volume collects essays on the philosophical foundations of quantum theories of gravity, such as loop quantum gravity and string theory. Central for philosophical concerns is quantum gravity's suggestion that space and time, or spacetime, may not exist fundamentally, but instead be a derivative entity emerging from non-spatiotemporal degrees of freedom. In the spirit of naturalised metaphysics, contributions to this volume consider the philosophical implications of this suggestion. In turn, philosophical methods and insights are brought to bear on the (...) foundations of quantum gravity itself. For instance, the idea of functionalism, borrowed from the philosophy of mind and discussed by several essays, exemplifies this mutual interaction the collection seeks to foster. (shrink)

This pаpеr prоvidеs thе first еmpiricаl еvidеncе оn thе еxistеncе оf nеgаtivе spillоvеr еffеcts frоm childrеn еxpоsеd tо cоrpоrаl punishmеnt in thе hоmе (CPH). Wе find thаt intеrаctiоns with pееrs suffеring frоm CPH dеprеss аchiеvеmеnt in bоth mаth аnd lаnguаgе аmоng Viеtnаmеsе fifth grаdеrs. Spеcificаlly, а оnе stаndаrd dеviаtiоn incrеаsе in thе Pееrs’ Viоlеncе Indеx is аssоciаtеd with а rеductiоn in thе mаth аnd thе lаnguаgе tеst scоrеs by 0.11 аnd 0.14 stаndаrd dеviаtiоns, rеspеctivеly. Thеsе аdvеrsе impаcts cоuld pоtеntiаlly bе (...) аttributеd tо thе unfаvоrаblе chаngеs in studеnt аcаdеmic аspirаtiоns, studеnt аctuаl lеаrning еffоrts, аnd thе intеr-studеnt rеlаtiоnships. (shrink)

According to no-futurism, past and present entities are real, but future ones are not. This view faces a skeptical challenge (Bourne 2002, 2006, Braddon-Mitchell, 2004): if no-futurism is true, how do you know you are present? I shall propose a new skeptical argument based on the physical possibility of Gödelian worlds (1949). This argument shows that a no-futurist has to endorse a metaphysical contingentist reading of no-futurism, the view that no-futurism is contingently true. But then, the no-futurist has to face (...) a new skeptical challenge: how do you know that you are in a no-futurist world? (shrink)

Trong bối cảnh toàn cầu đang đối mặt với những thách thức ngày càng nghiêm trọng từ biến đổi khí hậu, tín chỉ carbon đã được xem như một giải pháp tài chính nhằm khuyến khích việc giảm phát thải khí nhà kính. Tuy nhiên, liệu giải pháp này có thực sự hiệu quả trong việc bảo vệ môi trường, hay chỉ đơn thuần là một cách để thương mại hóa thiên nhiên, mang lại lợi ích ngắn hạn nhưng tiềm (...) ẩn nhiều rủi ro lâu dài? (shrink)

Thực tế cho thấy, việc chuyển giao lãnh đạo và lựa chọn thế hệ lãnh đạo nối tiếp nhằm đảm bảo sự phát triển bền vững luôn là vấn đề khó khăn đối với mọi tổ chức. Đối với các doanh nghiệp nhỏ và vừa (DNNVV), hoạt động này càng trở nên khó khăn gấp bội khi phần lớn khối doanh nghiệp này không có được sự ổn định trong chiến lược phát triển và quy mô nhân lực kế cận (...) đủ lớn. Nghiên cứu sẽ tập trung làm rõ các vấn đề liên quan đến hoạt động chuyển giao thế hệ lãnh đạo tại các DNNVV, đồng thời tìm hiểu kinh nghiệm của Hoa Kỳ trong chuyển giao lãnh đạo. Từ đó, nhóm tác giả đề xuất các gợi ý giúp các DNNVV thực hiện chuyển giao lãnh đạo, đảm bảo ổn định tổ chức và hoàn thành mục tiêu kinh doanh đã đề ra. (shrink)

L'éternalisme, la thèse selon laquelle les entités que nous catégorisons comme étant passées, présentes et futures existent tout autant, est la meilleure approche ontologique de l'existence temporelle qui soit en accord avec les théories de la relativité restreinte et de la relativité générale. Cependant, les théories de la relativité restreinte et générale ne sont pas fondamentales si bien que plusieurs programmes de recherche tentent de trouver une théorie plus fondamentale de la gravité quantique rassemblant tous les enseignements de la physique (...) relativiste et de la physique quantique. Certaines de ces approches soutiennent que le temps n'est pas fondamental. Toutefois, si le temps n'est pas fondamental, quelles en sont les conséquences pour l'éternalisme et les débats sur l'existence dans le temps ? Premièrement, je soutiendrai que la non-fondamentalité du temps que l'on rencontre dans la théorie des cordes mène à l'éternalisme standard. Deuxièmement, je soutiendrai que la non-fondamentalité du temps rencontrée dans la gravité quantique à boucles implique l'éternalisme atemporel, à savoir une nouvelle position qui demeure fidèle à l'esprit de l'éternalisme standard. (shrink)

Metaphysics of Quantum Gravity The metaphysics of quantum gravity explores metaphysical issues related to research programs in theoretical physics clustered under the term quantum gravity. These research programs aim at the formulation of a theory that reconciles the theory of general relativity with quantum theory. The goal is not necessarily to come up with a … Continue reading Metaphysics of Quantum Gravity →.