Social norms – rules governing which behaviours are deemed appropriate or inappropriate within a given community – are typically taken to be uniquely human. Recently, this position has been challenged by a number of philosophers, cognitive scientists, and ethologists, who have suggested that social norms may also be found in certain non-human animal communities. Such claims have elicited considerable scepticism from norm cognition researchers, who doubt that any non-human animals possess the psychological capacities necessary for normative cognition. However, there is (...) little agreement among these researchers about what these psychological prerequisites are. This makes empirical study of animal social norms difficult, since it is not clear what we are looking for and thus what should count as behavioural evidence for the presence (or absence) of social norms in animals. To break this impasse, we offer an approach that moves beyond contested psychological criteria for social norms. This approach is inspired by the animal culture research program, which has made a similar shift away from heavily psychological definitions of ‘culture’ and to become organized around a cluster of more empirically tractable concepts of culture. Here, we propose an analogous set of constructs built around the core notion of a normative regularity, which we define as a socially maintained pattern of behavioural conformity within a community. We suggest methods for studying potential normative regularities in wild and captive primates. We also discuss the broader scientific and philosophical implications of this research program with respect to questions of human uniqueness, animal welfare and conservation. (shrink)

'Hands Tied' brings together two very different films about hands: Maria Lassnig's Palmistry (1973) and Ayesha Hameed's A Rough History (of the Destruction of Fingerprints) (2016). These works are contextualised and their scope extended further by a roundtable discussion featuring participants Rachel Aumiller, Sam Dolbear, Nadine El-Enany, Amelia Groom, Clio Nicastro, Anja Sunhyun Michaelsen, and M. Ty., who discuss their relation to fate, work, pleasure, touch, and surveillance.

Atualmente, biotecnologias são empregadas na forma de protocolos a fim de sincronizar o crescimento folicular e a ovulação, bem como permitir que vacas atuem como receptoras de embriões visando melhorar o potencial genético do rebanho. O objetivo desse estudo foi avaliar o efeito da utilização de implantes intravaginais de progesterona de 1º, 2º e 3º uso no protocolo de transferência de embriões em tempo fixo (TETF) sobre a taxa de prenhez em receptoras girolandas. O experimento ocorreu em uma fazenda localizada (...) no município de São Sebastião do Maranhão (MG). Foram utilizadas 74 vacas submetidas aos seguintes protocolos: No dia 0 (D0) administrou-se 2 ml de 17β-Estradiol e progesterona e foi colocado o implante intravaginal de progesterona. Estes implantes foram colocados de forma aleatória, sendo de 1° uso (grupo 1; n=15), 2° (grupo 2; n=24) ou 3° (grupo 3; n=35).No D8, os implantes foram retirados e administrou-se 2 ml PGF2α; 1,5 ml de eCG e 1 ml de 17β-Estradiol e progesterona. A inovulação dos embriões in vitroo correu no D (16) para todas as vacas que apresentaram um corpo lúteo. As variáveis qualitativas (prenhe ou não prenhe) foram comparadas em tabelas de contingência e analisadas pelo teste de qui-quadrado a 5% de probabilidade. Neste estudo não houve diferença estatística entre os grupos protocolados em relação ao aproveitamento como receptoras: 1º uso (53,3%), 2º (79,2%) e 3º (68,65). Ademais, observou-se uma taxa de prenhez entre os grupos de 37,5% para o 1º uso, 42,1% para o 2º e 33,3% para o 3º (P>0,05). Dentre as vantagens ao reaproveitamento dos implantes multiusos destaca-se a redução dos custos dos protocolos hormonais, já que a progesterona é o hormônio mais oneroso, desta forma, a maximização do uso reduz o valor final do protocolo sem prejuízos a taxa de prenhez. (shrink)

Inspired by the early Wittgenstein’s concept of nonsense (meaning that which lies beyond the limits of language), we define two different, yet complementary, types of nonsense: formal nonsense and pragmatic nonsense. The simpler notion of formal nonsense is initially defined within Tarski’s semantic theory of truth; the notion of pragmatic nonsense, by its turn, is formulated within the context of the theory of pragmatic truth, also known as quasi-truth, as formalized by da Costa and his collaborators. While an expression will (...) be considered formally nonsensical if the formal criteria required for the assignment of any truth-value (whether true, false, pragmatically true, or pragmatically false) to such sentence are not met, a (well-formed) formula will be considered pragmatically nonsensical if the pragmatic criteria (inscribed within the context of scientific practice) required for the assignment of any truth-value to such sentence are not met. Thus, in the context of the theory of pragmatic truth, any (well-formed) formula of a formal language interpreted on a simple pragmatic structure will be considered pragmatically nonsensical if the set of primary sentences of such structure is not well-built, that is, if it does not include the relevant observational data and/or theoretical results, or if it does include sentences that are inconsistent with such data. (shrink)

It was an empirical discovery that Phosphorus is Hesperus. According to Kripke, this was also the discovery of a necessary fact. Now, given Kripke’s theory of direct reference one could wonder what kind of discovery this is. For we already knew Phosphorus/Hesperus, and we also knew that any entity is, necessarily, identical to itself. So what is it that was discovered? I want to show that there is more to this widely known case than what usual readings, and critics, reveal; (...) and I want to show this under the Kripkean pattern that what was discovered is the plain fact of identity that Phosphorus is, and necessarily is, Hesperus. Moreover, I will show how both Kripkean theses, the necessity of identity and the direct theory of reference, should not be kept apart to understand the kind of discovery this is. In particular, understanding the kind of discovery we made will help us see how intuition is displayed in metaphysics, and how metaphysical impossibilities, and metaphysical modality in general, can be discerned by reason and separated from other modalities. The study of this discovery will help us see, in a line, how identity belongs to the inner and most profound structure of reality and to the most profound structure of cognition and language. (shrink)

In the correspondence with Arnauld, Leibniz contends that each corporeal substance has a substantial form. In support he argues that to be real a corporeal substance must be one and indivisible, a true unity. I will show how this argument precludes a tempting interpretation of corporeal substances as composite unities. Rather it mandates the interpretation that each corporeal substance is a single monad.

Policymakers are continually seeking a reform blueprint that would transform schools into beneficial institutions. Amid these reforms are the principals who drive the implementation of these mandated curriculum reforms. This quantitative study explores the perceptions of primary school principals in Lesotho as they lead the implementation of the integrated curriculum, popularly known as the ‘new curriculum’. The study relies on quantitative data obtained from 83 principals purposively drawn from the Maseru district in Lesotho. The SAS program was used to compute (...) descriptive statistics that were used to interpret the principals’ views using the sense-making framework. The results of this study showed that the principals exhibit high and positive perceptions regarding their roles and responsibilities as leaders of curriculum reform. These results are surprising given that they have neither been prepared nor developed to lead the implementation of this reform. Moreover, their views should be interpreted in light of current literature regarding the implementation of curriculum reforms. This existing literature portrays a gloomy picture regarding the implementation of this reform in Lesotho. This study expands the literature on reform implementation in developing countries such as Lesotho. Future studies should compare the perceptions of the principals with those of the teachers to corroborate the seemingly high scores obtained from the principals’ self-ratings. (shrink)

In this article I propose an original view of the nature of shared intention. In contrast to psychological views (Bratman, Searle, Tuomela) and normative views (Gilbert), I argue that both functional roles played by attitudes of individual participants and interpersonal obligations are factors of central and independent significance for explaining what shared intention is. It is widely agreed that shared intention (I) normally motivates participants to act, and (II) normally creates obligations between them. I argue that the view I propose (...) can explain why it is not a mere accident that both (I) and (II) are true of shared intention, while psychological and normative views cannot. The basic idea is that shared intention involves a structure of attitudes of individuals –including, most importantly, attitudes of reliance – which normally plays the relevant motivating roles and creates the relevant obligations. (shrink)

Nosotres, biólogues, ecologistas y otres profesionales dedicados a proteger la vida, les escribimos con una solicitud urgente. Les pedimos muy comedidamente que su organización o institución emita un comunicado oficial condenando la crisis en curso y abordando los impactos ambientales y humanitarios en Palestina.

This contribution aims to explore the historical predecessors of the Five Percenter model of self-realization, as popularized by Hip Hop artists such as Supreme Team, Rakim Allah, Brand Nubian, Wu-Tang Clan, or Sunz of Man. As compared to frequent considerations of the phenomenon as a creative mythological background for a socio-political struggle, Five Percenter teachings shall be discussed as contemporary interpretations of historical models of self-realization in various philosophical, religious, and esoteric systems. By putting the coded system of the tenfold (...) Supreme Mathematics as one of its core teachings in context with the Pythagorean Tetractys, an arrangement of ten points in four lines, the commonalities between the sequence and concepts attributed to the respective numbers will be demonstrated. (shrink)

This study investigated the influence of mothers' occupation on children's upbringing in the Udenu Local Government Area in Enugu State. Specifically, the study aimed to determine the feeding, clothing, academic, and health practices adopted by mothers in Enugu State. The study utilized a survey research design, focusing on the Udenu Local Government Area. A sample of three hundred respondents was used, and data was collected through questionnaires. The instrument was face validated by experts from the Department of Home Economics and (...) Hospitality Management Education at the University of Nigeria Nsukka. To ensure reliability, a trial testing was conducted, resulting in a Cronbach alpha reliability estimate of 0.87. Data analysis involved frequency count and percentages. The findings revealed limited mother care in terms of children's feeding, clothing, health, and academic upbringing, which was attributed to the negative influence of the mothers' occupation. Recommendations were made to enhance children's upbringing, including an increase in maternity leave to allow mothers to spend quality time with their children. (shrink)

Perhaps the greatest impediment to a viable libertarianism is the provision of a satisfactory explanation of how actions that are undetermined by an agent's character can still be under the control of, or ‘up to’, the agent. The ‘luck problem’ has been most assiduously examined by Robert Kane who supplies a detailed account of how this problem can be resolved. Although Kane's theory is innovative, insightful, and more resourceful than most of his critics believe, it ultimately cannot account for the (...) type of control that moral responsibility and (ultimate) agency legitimately require. (shrink)

Doxasticism is the thesis that intention is or involves belief in the forthcoming action (Velleman, Harman). Supporters claim that it is only by accepting that thesis that we can explain a wide array of important phenomena, including the special knowledge we have of intentional action, the roles intention plays in facilitating coordination, and the norms of rationality for intention. Others argue that the thesis is subject to counterexample (Davidson, Bratman). Yet some others contend that the thesis can be reformulated in (...) a way that avoids such counterexamples and preserves its explanatory significance (Pears, Setiya). Their suggestion is that we view intention as involving partial –rather than full—belief. I argue that while the move from full to partial doxasticism helps to accommodate such counterexamples, it does so in a way that undermines the ability of the resulting view to explain the coordinating roles of and rationality norms for intention. (shrink)

Existing institutions do not seem well-designed to address paradigmatically global, intergenerational and ecological problems, such as climate change. 1 In particular, they tend to crowd out intergenerational concern, and thereby facilitate a “tyranny of the contemporary” in which successive generations exploit the future to their own advantage in morally indefensible ways (albeit perhaps unintentionally). Overcoming such a tyranny will require both accepting responsibility for the future and meeting the institutional gap. I propose that we approach the first in terms of (...) a traditional “delegated responsibility” model of the transmission of individual responsibility to collectives, and the second with a call for a global constitutional convention focused on future generations. In this paper, I develop the delegated responsibility model by suggesting how it leads us to understand both past failures and prospective responsibility. I then briefly defend the call for a global constitutional convention. (shrink)

In this paper I consider the possibility of a kind of a priori cognition that serves the purposes of metaphysics, given that metaphysics involves the search for modal knowledge. Necessary or, better, modal knowledge is a priori; so metaphysical knowledge is likewise a priori. Here I argue that intuition is the route to modal knowledge in metaphysics, and I insist that conceivability or knowledge of conceptual truths does not lead towards the modal realm of metaphysics.

This new, inexpensive translation of Plato's Apology of Socrates is an alternative to the 19th-century Jowett translation that students find online when they're trying to save money on books. Using the 1995 Oxford Classical Text and the commentaries of John Burnet and James Helm, I aimed to produce a 21st-century English translation that is both true to Plato's Greek and understandable to college students in introductory philosophy, political theory, and humanities courses. The book also includes a new translation of the (...) death scene from Plato's Phaedo, a short introduction, a dozen explanatory notes, advice on how to cite Plato in papers, and suggestions for further reading. Search for "Plato Armstrong" in Apple Books (epub ISBN 9781957448022) and Amazon (paperback ISBN 9781957448008, Kindle ISBN 9781957448015). (shrink)

La crisis en la que estamos inmersos tiene entre sus causas una profunda crisis de relaciones entre las personas y los Estados. Si superamos esta crisis de relaciones, asumiendo nuevos paradigmas políticos y sociales, aseguraremos la base de una nueva convivencia democrática, integradora y solidaria, que responda al reto de la globalización y la interdependencia. Sólo se saldrá de la crisis de relaciones desde valores basados en la solidaridad, asentada en la confianza mutua. Algunas propuestas para regenerar el sistema de (...) valores apelan el paradigma de la fraternidad: la globalización de la solidaridad como respuesta a la crisis de la globalización. (shrink)

Em contraste com a tradicional autoconsciência reflexiva na qual o sujeito se refere consciente e deliberadamente a si mesmo, a tradição fenomenológica, de Husserl a Heidegger e Sartre, postula uma forma de autoconsciência intransitiva pré-reflexiva primitiva. Infelizmente, essa autoconsciência intransitiva pré-reflexiva é sempre caracterizada negativamente: não reflexiva, não cognitiva, não transitiva, não objetiva, etc. Schear (2009, p. 14) observa que, como resultado, quando buscamos uma descrição ou caracterização positiva do suposto fenômeno, ficamos com frases ambíguas e pouco claras, como "presença (...) sutil de fundo" (ZAHAVI, 2005, p. 124). (shrink)

This article is the attempt of an historically oriented analysis focused on the role of Nigerian music as a cultural hub for the export of African cultural influences into the Black diaspora in the United States and its anticipation by the Free Jazz/Avantgarde-scene as well as the import of key-values related to the Black Power-movement to the African continent. The aim is to demonstrate the leading role and international impact of Nigeria's cultural industry among sub-saharan African nation states and its (...) specific ability to absorb and incorporate elements of Western culture. -/- After a short discussion of African influences on jazz music in general and the socio-political, cultural, and artistic context in which Free Jazz emerged, examples for the articulation of African consciousness among influencing key figures such as saxophonist John Coltrane or the Art Ensemble of Chicago are being presented. Furthermore, the personal and ideological links between the Avantgarde Jazz-scene and the Black Power-movement - especially the Black Panther Party - are made transparent. -/- In a second step the central influence of the Nigerian drum-pioneer Babatunde Olatunji on the Africanization of US-Jazz musicians, his personal and creative impact on John Coltrane, as well as the Black Power-movement is being highlighted. On the other hand, Coltrane, Free Jazz, and the Black Panther Party are being portrayed as a central creative and ideological turn in the career and work of Fela Kuti and towards political activism and his efforts to implement and apply the Africa-inspired Black Power -struggle of the US on the African continent in order to fight post-colonial forms of oppression. -/- . (shrink)

In The Philosophy of Logical Atomism Russell held the view that facts in the world are formally structured complexes, the structure of which matches the logical structure of correspondent propositions. Russell also seems to have denied that there are facts of identity and of diversity. This paper argues that Identity and Diversity can be understood as purely formal structures in Russellian facts. It considers Russell’s possible reasons for denying the existence of facts of identity and diversity and shows how problematic (...) these reasons are. In particular, I argue that identity statements are not tautologies, and their denial does not result into a contradiction. An important consequence of this thesis is that Metaphysics and Logic are not as tied up as Russell took them to be, but nevertheless these are good news for the old formal program for Metaphysics that lies at the very heart of what he called philosophical logic. (shrink)

I argue that the fundamental dogma that all necessary relations are internal is ungrounded. To motivate my argument, I analyse Moore’s classic ideas on internal relations and take them as an illustration of the common form of reasoning that can mislead us to conclude that all necessary relations are internal. That reasoning illicitly smuggles the idea that necessary properties and relations reflect on identity—in the sense that the loss of a necessary property/relation is a loss of identity—into the separate idea (...) that the loss of a necessary property/relation is a loss of essence. Essence, however, is not identity. So the way seems to be open for the existence of necessary properties/relations which do not belong to the essence of entities; that is, the existence of necessary but external relations. I then offer some examples of such relations. (shrink)

While US-Hip Hop has been attested considerable influence of the controversial Black supremacy movement Five Percent Nation, a similar pattern can be observed with the rigid Rastafarian doctrine of the Bobo Shanti Order and Jamaican Dancehall-Reggae. Considering the commercial relevance and global popularity of both musical styles, this study attempted to shed light on the question if either artists are using controversy for promotional agendas or it is them being used for missionary purposes in turn. A multi-layerd cross-case study based (...) on Critical Discourse Analysis as well as ethnographic research has been conducted to determine the degree and direction of Bobo Shanti-representations in Jamaican Dancehall-Reggae as compared to Five Percenter Rap in the US, focusing on visual representations, declared affiliations as well as claims of moral superiority and gender roles in reference to doctrinal sources. -/- . (shrink)

This book was compiled in order to connect the dots between past and present expressions of significant phenomena in media and culture. It attempts to provide a “big picture” perspective on how contemporary relevant manifestations of the entertainment industry, artistic expression, mediated civic engagement, technological infrastructure, or automated information control evolved from subversive surroundings, niche markets, and underestimated potentials to shaping forces in todays' society.

The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. -/- It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition (...) their sympathetic nervous system. -/- In an extensive discussion based on several years of field research in Cyprus, the book relates this intention to similar practices in other traditional knowledge systems by proposing psychophysical interpretations based on psychology, biochemistry, neuroscience, or quantum physics. It will appeal to scholars and students of Sufism, Islamic studies, and comparative religion, as well as those interested in performance studies and improvised music, interpersonal communication, and education. (shrink)

This book can be seen as both, a celebration of past and present achievements of creative expression, artistic articulation, cultural contributions, and mediated movements for the sake of liberalization and democracy, and a warning against a “cultural revolution” defined by censorship, suppression of pluralist opinions, unnatural conformity in science and journalism, and the distinction between “fake news” and “fact” handled by artificial intelligence or part-time fact checkers.

In the age of iDeology - in which individual access and participation to technology is about to replace the rich texture of religion, culture, tradition and political convictions - the social impact of media discourse only magnifies. This volume is an attempt to explore the influence of ever-available communication content on the minds and behavior of a population that has made the permanent and often obsessive use of communication technology a defining element of social orientation. Unlike the many accounts that (...) focus on the remarkably redefined patterns in the context of Western society - ranging from twittering Presidents to the emerging populist movements all over Europe - this volume portrays the situation from the frequently neglected perspective of the global periphery. As opposed to simply transfer and measure perspectives taken from a Western point of view, the clear intention of this volume is to provide ample space for the sincere and explorative consideration of local characteristics and settings of the different social, cultural and political contexts and therefore contribute to providing the ground for future research. (shrink)

This chapter aims at pointing out the consistency of Islam as a source for empowerment strategies of the Black population in the United States and the religion’s effective reinterpretation as a sort of contemporary gnostic self-realization in Hip Hop culture. Moreover, the link between hybrid identity constructions of Hip Hop artists that borrow from religious and cultural sources of Islam and corresponding traditions of spiritual realization in mystical Islam and Sufism is demonstrated in the course of the discussion.

In der musikalischen Methode der kollektiven Improvisation kommt eine Spielauffassung zum Ausdruck, deren demokratisch-emanzipatorische Grundeinstellung Vergleiche mit dem von Jürgen Habermas formulierten Konzept der idealen Sprechsituation nahe legt. Diese Vermutung wird im Rahmen einer einleitenden Annäherung an die kollektive Improvisation als von Interaktivität und Synchronizität geprägtes Beziehungsgeschehen näher ausgeführt. Nach einer Diskussion des improvisatorischen Handelns in der Musik in Bezug auf theoretische, historische und psychologische Aspekte werden die verschiedenen, aus dem Free Jazz der 1960er Jahre hervorgegangenen Entwicklungsstufen der freien bzw. (...) kollektiven Improvisation dargestellt. Im Anschluss daran wird die Kollektiv-Improvisation unter Bezugnahme auf das Konzept der idealen Sprechsituation diskutiert und im interkulturellen Kontext verortet, wobei die von Musikern wie Derek Bailey geforderte Sublimierung idiomatischer, kulturell geprägter Ausdrucksformen durch die individuelle Entwicklung einer charakteristischen Klangsprache am Instrument als egalisierend für die tendenziell asymmetrisch geprägten Dialogformen dieser Situation erläutert wird. Inklusive Interviews mit Evan Parker, Alexander von Schlippenbach und Joe Fonda. (shrink)

There is an ongoing discussion among scholars as well as among the public about whether liberal democracies should have laws against hate speech. Proponents of hate speech laws argue that these laws play a crucial part in liberal democracies since they help ensure the protection of basic rights, such as every citizen being treated equally with respect. Opponents of hate speech laws, on the other hand, argue that hate speech laws are a threat to freedom of (political) speech and that, (...) hence, these laws are illegitimate in a liberal democracy. I argue that hate speech laws can actually work both as a protection for minority groups, while at the same time also as a defence against unreasonable demands for restrictions on (political) speech. Further, I argue that laws against hate speech are an expression of democratic formation, meaning that the respect for, and protection of, minorities should be an inherent part of an enlightened and educated modern democracy. I present an argument from democratic formation, which builds on foundational pillars of democracy such as dignity, civility, equality, and critical thinking. I hold that phenomena like cancel culture and ‘extreme political correctness’ are a result of a tendency towards the decline of democratic formation in modern society in general – something, which springs from, inter alia, decades of a growing focus on technological development, while at the same time a decreasing focus on critical thinking in the educational system. (shrink)

The purpose of this book is to address the controversial issues of whether we have a fixed set of ontological categories and if they have some epistemic value at all. Which are our ontological categories? What determines them? Do they play a role in cognition? If so, which? What do they force to presuppose regarding our world-view? If they constitute a limit to possible knowledge, up to what point is science possible? Does their study make of philosophy a science? Departing (...) from the novelty –but no exclusively- of considering distinctions to be the subject matter of thought and language -that is, of reference and meaning- the author arrives at a radical novel conception of the ontological categories. The observations and arguments presented in it constitute a strong case against established and well-rooted tenets, if not paradigms, of contemporary philosophy, beyond ontology and epistemology. The entailing conclusions, open the door to a revival of the discipline and the importance of its studies, as the science of the constitutive elements of knowledge of a non-empirical nature. (shrink)

This article is discussing the possibilities of new media technologies in the context of transmitting ancient spiritual traditions in various cultural and religious backgrounds. The use of internet as a means to preserve the orally transmitted knowledge of the Aboriginals and Maoris, and in doing so transferring their cultural heritage to their younger generations and interest groups. Following is an extended case study of the Naqshbandi Sufi Order and its specific compatibility of a traditional orientation towards spiritual work among people (...) rather than monastic seclusion and its recent application of digital media resources. Therefore, new technology is being discussed as a logical extension, not without attention being drawn to possible limitations, however. (shrink)

This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...) mean we cannot define a problematic subclass of conspiracy beliefs, while avoiding the problems of generalism. We hope this reply helps conspiracy theory researchers recognize the differences between studying conspiracy theories and conspiracy beliefs and appreciate the possibilities for fruitful, integrative, and interdisciplinary research. (shrink)

The paper points out that the modern formulation of Bohm’s quantum theory known as Bohmian mechanics is committed only to particles’ positions and a law of motion. We explain how this view can avoid the open questions that the traditional view faces according to which Bohm’s theory is committed to a wave-function that is a physical entity over and above the particles, although it is defined on configuration space instead of three-dimensional space. We then enquire into the status of the (...) law of motion, elaborating on how the main philosophical options to ground a law of motion, namely Humeanism and dispositionalism, can be applied to Bohmian mechanics. In conclusion, we sketch out how these options apply to primitive ontology approaches to quantum mechanics in general. (shrink)

I’m to push back on Hill’s (2022) criticism in four ways. First: we need some context for the debate that occurred in the pages of the Social Epistemology Review and Reply Collective that so concerns Hill. Second: getting precise with our terminology (and not working with stereotypes) is the only theoretically fruitful way to approach the problem of conspiracy theories. Third: I address Hill’s claim there is no evidence George W. Bush or Tony Blair accused their critics, during the build-up (...) the invasion of Iraq in 2003ACE, as being “conspiracy theorists.” Fourth (and finally): I will gently suggest that Hill has succumbed to a stereotypical view of work in Philosophy on conspiracy theories. (shrink)

Looking at the recent spate of claims about “fake news” which appear to be a new feature of political discourse, I argue that fake news presents an interesting problem in epistemology. Te phenomena of fake news trades upon tolerating a certain indiference towards truth, which is sometimes expressed insincerely by political actors. Tis indiference and insincerity, I argue, has been allowed to fourish due to the way in which we have set the terms of the “public” epistemology that maintains what (...) is considered “rational” public discourse. I argue one potential salve to the problem of fake news is to challenge this public epistemology by injecting a certain ethical consideration back into the discourse. (shrink)

The given is the state of a mind in its primary engagement with the world. A satisfactory epistemology—one, it turns out, that is foundationalist and includes a naïve realist view of perception—requires a certain account of the given. Moreover, knowledge based on the given requires both a particular view of the world itself and a heterodox account of judgment. These admittedly controversial claims are supported by basic ontological considerations. I begin, then, with two contradictory views of the world per se (...) and the structure one experiences. I draw out the consequences of these two views for what intentionality is. The two views yield incompatible accounts of the given. The definitive spontaneity of the one account, and passivity of the other, can be understood in terms of the structure (or lack thereof) in the given. In defense of the claim that a structured given is not an apt epistemic basis, I examine an attempt to found an epistemology on such an account in light of the so-called myth of the given. I maintain that the given, if it is to provide some justification for taking the world to be a particular way, must be unstructured. To support this, I first discuss a significant problem with traditional foundationalism. I then argue that a satisfactory (foundationalist) epistemology requires the rejection of the orthodox propositional view of judgment in favor of a non-propositional, reistic view. (shrink)

This article compares James M. Buchanan's and John Rawls's theories of democratic governance. In particular it compares their positions on the characteristics of a legitimate social contract. Where Buchanan argues that additional police force can be used to quell political demonstrations, Rawls argues for a social contract that meets the difference principle.

Rogier van der Weyden'in bu olağanüstü eseri, Yüce İsa'nın acılı veda anını derinlemesine işleyerek bize büyük bir ruhani derinlik sunuyor. Ressamın bu eseri hayata geçirirken duyduğu büyük acı ve ruhsal derinlik, onun sanatının kalbinde yatan insanlık ve inanç temasını güçlendiriyor. O dönemin zenginleri arasında büyük ün kazanmasının ardında yatan şey, bu eserin sanatın sınırlarını aşan etkileyici gücüdür. Ancak şüphesiz ki, bu eser insanlık için yaratılırken, hangi inançtan olursa olsun herkese dokunan bir acıyı da temsil ediyor. -/- Ressamın duygularını ve detayları (...) bu denli etkileyici bir şekilde aktarması, bu eserin günümüzde bile büyük bir hayranlıkla karşılanmasına yol açıyor. Van der Weyden'in tablosu, insanlık tarihinde derin izler bırakan evrensel bir sanat eseri olarak kabul ediliyor. Bu çeviriyi yaparken dönemin koşullarını ve sanatın gücünü daha iyi anladım. Vikipedi gibi kaynaklardan bilgi çevirirken, yabancı dillerdeki bilgilere olan erişimin önemini bir kez daha kavradım ve bu eseri Türkçe konuşanlarla buluşturmanın değerini anladım. -/- Umarım bu eser, okuyuculara van der Weyden'in sanatının derinliğini ve insanlık hikayesinin evrenselliğini anlatırken ilham verir ve onları düşündürür. Sanatın gücü ve insanın duygusal derinlikleri konusundaki bu yolculuk, hepimizi daha iyi bir anlayışa ve içsel bir zenginliğe yönlendirebilir. -/- --- -/- Rogier van der Weyden's extraordinary work offers us profound spiritual depth by delving deeply into the poignant farewell moment of Jesus Christ. The profound sorrow and spiritual depth felt by the painter while creating this work strengthen the theme of humanity and faith at the heart of his art. The impressive power of this work, which transcends the boundaries of art, lies behind the great fame it achieved among the elites of its time. However, unquestionably, this work also represents a universal sorrow that resonates with people of all beliefs. -/- The painter's ability to convey emotions and details in such a compelling manner has led to enduring admiration for this work even in contemporary times. Van der Weyden's painting is recognized as a universal masterpiece that has left deep imprints on the history of humanity. Translating this text has deepened my understanding of the conditions of the time and the power of art. It has also reinforced the importance of accessing information from sources like Wikipedia in foreign languages, and I have come to appreciate the value of bringing this work to Turkish-speaking audiences. -/- I hope this work inspires readers by revealing the depth of van der Weyden's art and the universality of the human story, prompting them to reflect. This journey into the power of art and the emotional depths of humanity can lead us all to greater understanding and inner richness. (shrink)

Le XI.ème Congrès International de Philosophie Médiévale de la Société Internationale pour l’Étude de la Philosophie Médiévale (S.I.E.P.M..) s’est déroulé à Porto (Portugal), du 26 au 30 août 2002, sous le thème général: Intellect et Imagination dans la Philosophie Médiévale. A partir des héritages platonicien, aristotélicien, stoïcien, ou néo-platonicien (dans leurs variantes grecques, latines, arabes, juives), la conceptualisation et la problématisation de l’imagination et de l’intellect, ou même des facultés de l’âme en général, apparaissaient comme une ouverture possible pour aborder (...) les principaux points de la pensée médiévale. Les Actes du congrès montrent que « imagination » et « intellect » sont porteurs d’une richesse philosophique extraordinaire dans l’économie de la philosophie médiévale et de la constitution de ses spécificités historiques. Dans sa signification la plus large, la théorisation de ces deux facultés de l’âme permet de dédoubler le débat en au moins six grands domaines: — la relation avec le sensible, où la fantaisie/l’imagination joue le rôle de médiation dans la perception du monde et dans la constitution de la connaissance ; — la réflexion sur l’acte de connaître et la découverte de soi en tant que sujet de pensée ; — la position dans la nature, dans le cosmos, et dans le temps de celui qui pense et qui connaît par les sens externes, internes et par l’intellect ; — la recherche d’un fondement pour la connaissance et l’action, par la possibilité du dépassement de la distante proximité du transcendant, de l’absolu, de la vérité et du bien ; — la réalisation de la félicité en tant qu’objectif ultime, de même que la découverte d’une tendance au dépassement actif ou mystique de toutes les limites naturelles et des facultés de l’âme ; — la constitution de théories de l’image, sensible ou intellectuelle, et de ses fonctions. Les 3 volumes d’Actes incluent les 16 leçons plénières et 112 communications, ainsi que les index correspondants (manuscrits ; noms anciens et médiévaux ; noms modernes ; auteurs). Le volume IV des Actes, contenant 39 communications et des index, est publié par la revue " Mediaevalia. Textos e Estudos ", du Gabinete de Filosofia Medieval de l’Universidade do Porto (volume 23, de 2004). Ouvrage publié avec l’appui de l’Universidade do Porto, de la Faculdade de Letras da U.P., du Departamento de Filosofia - F.L.U.P. et de la Fundação para a Ciência e a Tecnologia (Portugal). (shrink)

Considering whether existence, i.e., being, is a thing might seem like the height of aimless metaphysical chin stroking. However, the issue—specifically, whether existence is a quality—is significant, bearing on how reality, this all-encompassing totality, is. On one view, reality at large is ontologically fixed, the sum total of things does not (and cannot) vary; on another view, reality is ontologically transient, the sum total of things varies. I first show that if existence is a thing, that reality is ontologically fixed (...) follows. So I consider whether existence is indeed a thing. I demonstrate that “it” could not be: existence is no existent. I then discuss what it is to exist, given existence is nothing at all. I maintain there are no grounds for the view that reality is ontologically fixed. I argue, from the irrefragable basis of temporal differentiation—the world going from thus…to as so—that reality is ontologically transient. I consider some objections to ontological transience and conclude by considering the key to understanding the overall structure in reality and what it reveals about how very inconstant all this is. (shrink)

Early in his Essays on Intellectual Powers, Reid draws a distinction between mental power, mental operation, and mental capacity (EIP 21). To the untrained eye, these terms could probably be used interchangeably, and Reid believes this is correct, up to a point. He argues that, if we are interested in understanding exactly how the human mind works, we must use these terms with more precise meanings. This is part of his more general strategy of trying to always use the words (...) with their common meanings, as much as possible, but also pointing out that certain philosophical distinctions are needed to carry out the project of laying out the foundations of the science of the mind. This paper explains what the distinction between power, operation, and capacity is, according to Reid, with the goal of understanding why it is important to draw such a distinction, not only for the Reidian project, but for action theory, more generally. (shrink)

From Buñuel and Dali’s Un Chien Andalou to recent works by Danish filmmaker Nicolas Winding Refn, the cinematic destruction of the eye has become iconic due to its striking effect upon film spectators’ visceral experiences as well as its ability to influence their symbolic or fetishistic desires. By exploiting the natural discomfort and disgust produced by these types of images and then situating them within an aesthetic and psychoanalytic framework, Refn and other filmmakers provide a visual showcase for a unique (...) type of cinematic violence, one which demands that viewers reappraise the value of their own eyes as well as the values which reflect social attitudes towards law enforcement, crime, and justice. (shrink)

Background. The COVID-19 pandemic necessitated drastic changes to undergraduate medical training at the University of Botswana (UB). To save the academic year when campus was locked down, the Department of Medical Education conducted a needs assessment to determine the readiness for emergency remote teaching (ERT) of the Faculty of Medicine, UB. Objectives. To report on the findings of needs assessment surveys to assess learner and teaching staff preparedness for fair and just ERT, as defined by philosopher John Rawls. Methods. Needs (...) assessment surveys were conducted using Office 365 Forms distributed via WhatsApp, targeting medical students and teaching staff during the 5 undergraduate years. Data were analysed quantitatively and qualitatively. Results. Ninety-two percent (266/289) of students and 73.5% (62/84) of teaching staff responded. Surveys revealed a high penetration of smartphones among students, but poor internet accessibility and affordability in homes. Some teaching staff also reported internet and device insufficiencies. Only WhatsApp was accessible to students and teaching staff. Conclusions. For equitable access to ERT in the future, the surveys revealed infrastructural improvement needs, including wider, stronger, affordable WiFi coverage within Botswana and enhanced digital infrastructures in educational institutions, with increased support for students. (shrink)

What are conspiracy theories? And what, if anything, is epistemically wrong with them? I offer an account on which conspiracy theories are a unique way of holding a belief in a conspiracy. Specifically, I take conspiracy theories to be self-insulating beliefs in conspiracies. On this view, conspiracy theorists have their conspiratorial beliefs in a way that is immune to revision by counter-evidence. I argue that conspiracy theories are always irrational. Although conspiracy theories involve an expectation to encounter some seemingly disconfirming (...) evidence (allegedly planted by the conspirators), resistance to all counter- evidence cannot be justified on these grounds. (shrink)

The COVID-19 pandemic has made it especially visible that mortality data are a key component of epidemiological models, being a single indicator that provides information about various health aspects, such as disease prevalence and effectiveness of interventions, and thus enabling predictions on many fronts. In this paper we illustrate the interrelation between facts and values in death statistics, by analyzing the rules for death certification issued by the World Health Organization. We show how the notion of the underlying cause of (...) death can change in view of public health goals. This brings us to a general point about how non-epistemic factors, such as values and goals, are reflected in the choice of different measures in epidemiological models. We finally argue that this analysis is not only relevant from a theoretical point of view but also has important practical consequences. (shrink)

An overview of the current epistemic literature concerning conspiracy theories, as well as indications for future research avenues on the topic.

Research on conspiracy theories has proliferated since 2016, in part due to the US election of President Trump, the COVID-19 pandemic, and increasingly threatening environmental conditions. In the rush to publication given these concerning social consequences, researchers have increasingly treated as definitive a 2016 paper by Michael Wood (Political Psychology, 37(5), 695–705, 2016) that concludes that the phrase “conspiracy theory” has no negative effect upon people’s willingness to endorse a claim. We revisit Wood’s findings and its (re)uptake in the recent (...) literature. Is the label “conspiracy theory” a pejorative? If so, does it sway or affect people’s belief in specific claims of conspiracy (i.e. particular conspiracy theories), or is the effect one that concerns claims of conspiracy more generally (i.e. all conspiracy theories)? Through an examination of the conceptual and methodological scope of Wood’s work and the results of our similar quasi-experimental design, we argue that it is premature to suggest the label “conspiracy theory” has no impact on the believability of a claim, or that it has no rhetorical power. (shrink)