Volumul ”Sustenabilitatea educației doctorale în economie și afaceri” valorifică ideile și cercetările doctoranzilor de la Universitatea “Alexandru Ioan Cuza” din Iași, școala doctorală de economie și administrarea afacerilor. Lucrările au fost prezentate, prin postere sau în plen, în conferința finală a proiectului SESYR, finanțat prin programul european Jean Monnet. Structurarea volumului în patru subcapitole generice are ca scop valorificarea domeniilor considerate prin filosofia proiectului:managementul proiectelor, antreprenoriat si angajabilitate pentru tinerii cercetători. O colecție de 24 de articole având 35 de autori, (...) oferă un mediu de dezbatere științifică provocatoare pentru publicul cititor din domeniul economic. Focalizarea subiectelor din articolele prezente pe motivațiile de cercetare ale doctoranzilor și postdoctoranzilor face ca acest volum să reprezinte un debut publicistic pentru unii autori iar pentru alții, o consolidare a vocației. Diseminarea pasiunilor în astfel de contexte consolidează colaborarea și deschiderea spre noi subiecte investigative. Volumul este destinat studenților, cercetătorilor și profesorilor și îl propunem ca reper bibliografic pentru dezvoltarea altor idei de cercetare și inovare în arealul nostru tematic. (shrink)

Philosophy has long either dismissed or paid only minimal attention to creativity, and even with the rise of research on imagination, the creative imagination has largely been ignored as well. The aim of this volume is to correct this neglect. By bringing together existing research in various sub-disciplines, we also aim to open up new avenues of research. The chapters in Part I provide some framing and history on the philosophical study of imagination and creativity, along with an overview of (...) the empirical literature. Part II explores imagination and creativity as they manifest in, and in turn shape, the individual. Part III surveys the role of imagination and creativity across a wide variety of artistic domains, and the chapters of Part IV turn to societal domains. Part V focuses on the interplay of imagination and creativity with regard to particular features of creative subjects and different kinds of creative subjects. *** -/- Part I: Theories and Approaches 1. Theories of Imagination (Peter Kung) 2. Theories of Creativity (Julia Langkau) 3. Historical Treatments of Imagination in the Western Tradition (Lucia Oliveri) 4. Historical Treatments of Creativity in the Western Tradition (Elliot Paul) 5. Non-Western Treatments of Imagination (Reza Hadisi and Jing Iris Hu) 6. Non-Western Treatments of Creativity (Nicolas B. Verger and Vlad Glăveanu) 7. Empirical Treatments of Imagination and Creativity (Dustin Stokes) 8. Experimental Philosophy of Imagination and Creativity (Michael T. Stuart) 9. The Relationship between Imagination and Creativity (Margherita Arcangeli) -/- Part II: Imagination and Creativity in Mind and Action 10. Imagination, Creativity, and Skill (Amy Kind) 11. Imagination, Creativity, and Attention (Bence Nanay) 12. Imagination, Creativity, and Agency (Caterina Moruzzi) 13. Imagination, Creativity, and Emotion (Julien Deonna and Fabrice Teroni) 14. Imagination, Creativity, and Embodiment (Adriana Clavel-Vázquez and María Jimena Clavel Vázquez) 15. Imagination, Creativity, and Gender (Luke Roelofs) 16. Imagination, Creativity, and Race (Nicholas Whittaker) 17. Imagination, Creativity, and Child Development (Thalia Goldstein, Anna Sofia Caruso, Darian Stapleton, and Lamin Fatty) -/- Part III: Imagination and Creativity in the Arts 18. Imagination, Creativity, and the Visual Arts (Claire Anscomb) 19. Imagination, Creativity, and Music (Matteo Ravasio) 20. Imagination, Creativity, and Fiction (Hannah H. Kim) 21. Imagination, Creativity, and Dance (David Davies and Anna Pakes) 22. Imagination, Creativity, and the Culinary Arts (Patrik Engisch) 23. Imagination, Creativity, and Film (Murray Smith) 24. Imagination, Creativity, and Acting (Tzachi Zamir) 25. Imagination, creativity, and fashion (Laura T. Di Summa) -/- Part IV: Imagination and Creativity in Society 26. Imagination and Creativity in the Scientific Realm (Alice Murphy) 27. Imagination and Creativity in the Moral Realm (Tim Mulgan) 28. Imagination and Creativity in the Political Realm (Avshalom Schwartz) 29. Imagination and Creativity in the Law (Maksymilian Del Mar) 30. Imagination and Creativity in the Religious Realm (Neil Van Leeuwen) 31. Imagination and Creativity in Business (Eric Peterson) 32. Imagination and Creativity in Times of Crisis (Jennifer Fraser and Noah Stemeroff) Part V: Emerging Issues in Imagination and Creativity Research 33. Imagination, Creativity, and Aphantasia (Andrea Blomkvist) 34. Imagination, Creativity, and Neurodivergence (Sofia Ortiz-Hinojosa) 35. Imagination, Creativity, and Non-Human Animals (Henry Shevlin) 36. Imagination, Creativity, and Artificial Intelligence (Peter Langland-Hassan) 37. Collective Imagination and Collective Creativity (Nick Wiltsher) . (shrink)

These are the supplementary materials of the article "Exploration of Contentless Awareness During Sleep: An Online Survey".

This paper presents the results of the first study part of the research project ‘Objectless sleep experiences’ aimed at exploring the phenomenological blueprints of conscious sleep states that lack a distinct object of awareness. A total of 573 responses were collected from an online survey that asked about the incidence, frequency, and phenomenology of a range of sleep phenomena. The survey’s results provide a better understanding of the variety of sleep experiences by yielding preliminary insights into the phenomenology of objectless (...) sleep experiences. Additionally, the results show that putative instances of objectless awareness during sleep are rare. From the thematic analysis, reports of objectless sleep experiences were characterised as a state of “void”, “emptiness”, or simply an awareness of the sleeping state. Moreover, two sorts of temporal dynamics of this sort of experience were distinguished from the reports: following the dissolution of a dream scene or arising spontaneously during sleep without recall of what preceded it. Furthermore, the results provide preliminary insights into the phenomenology of certain waking experiences that some have regarded as potentially related to instances of objectless sleep awareness. Such experiences include the phenomenon of white dreaming, the feeling of knowing, upon awakening, that one had a dream but was unable to recall its content. (shrink)

This essay answers two questions that continue to drive debate in moral and legal philosophy; namely, ‘Is a risk of harm a wrong?’ and ‘Is a risk of harm a harm?’. The essay’s central claim is that to risk harm can be both to wrong and to harm. This stands in contrast to the respective positions of Heidi Hurd and Stephen Perry, whose views represent prominent extremes in this debate about risks. The essay shows that there is at least one (...) category of risks – intentional impositions of risk on unconsenting agents – which can be both wrongful and harmful. The wrongfulness of these risks can be established when, on the balance of reasons, one ought not to impose them. The harmfulness of these risks can be established when the risks are shown to set back legitimate interests. In those cases where risks constitute a denial of the moral status of agents, risks set back agents’ interest in dignity. In these ways, the essay shows that there are instances when a risk can constitute both a wrong and a harm. (shrink)

This essay focuses on anthropomorphism as both a form of hype and fallacy. As a form of hype, anthropomorphism is shown to exaggerate AI capabilities and performance by attributing human-like traits to systems that do not possess them. As a fallacy, anthropomorphism is shown to distort moral judgments about AI, such as those concerning its moral character and status, as well as judgments of responsibility and trust. By focusing on these two dimensions of anthropomorphism in AI, the essay highlights negative (...) ethical consequences of the phenomenon in this field. (shrink)

It appears at least intuitively appropriate to claim that we owe it to victims to punish those who have wronged them. It also seems plausible to state that we owe it to society to punish those who have violated its norms. However, do we also owe punishment to perpetrators themselves? In other words, do those who commit crimes have a moral right to be punished? This work examines the sustainability of the right to be punished from the standpoint of the (...) two main theories of rights—the will and the interest conceptions. The right to be punished is shown to be largely indefensible on both accounts: on the will theory, the right to be punished conflicts with autonomy, and it can neither be claimed nor waived by a perpetrator; on the interest theory, a perpetrator’s interest in punishment, inasmuch as it exists, is not sufficient to ground a duty on the part of the state. (shrink)

This work shows that two problems—the reference class and the mental state of the agent—undermine the plausibility of the ‘blameworthiness tracks risk thesis’ (BTRT), which states, prima facie, an agent is more blameworthy for imposing a greater rather than smaller risk. The article first outlines core concepts. It then shows how the two problems undermine BTRT; namely, (1) no blame attribution based on risk imposition is unequivocal; (2) when the materialization of risk is subject to chance, an agent’s decision can (...) ground an equal degree of blameworthiness regardless of whether the risk is greater or lesser. (shrink)

I introduce a novel multidimensional framework tailored to investigate a set of phenomena that might appear intractable and render them amenable to scientific inquiry. In particular, I focus on examining altered states of consciousness that appear to the experiencing subject as “contentless” or “objectless” states in some form, either by having disrupted or reduced content of awareness, or content that appears as missing altogether. By drawing on empirical research, I propose a cluster of phenomenological dimensions aimed at enhancing our understanding (...) of this group of experiences of minimal awareness, including “Richness of the Content”, “Bodily-Awareness”, “Passage of Time”, “Attentional Focus”, and “Self-Revelation”. The result is a robust framework that provides precise scientific terminology, facilitating its operationalisation and adaptability for future empirical work. I show the explanatory power of this framework through a case study of the state of clear light sleep—a state widely reported by Indo-Tibetan Buddhist traditions as an instance of pure awareness during sleep, a state of consciousness-as-such. This rare phenomenon has gained increasing attention in contemporary analytic philosophy of mind for the study of the nature of consciousness. However, we still lack consensus on its characterisation and potential identity with other associated states. I end the paper by illustrating how the state of clear light sleep can be situated in relation to other associated states and more ordinary ones as regions of a multidimensional state space. (shrink)

The contribution of recent theories of sound and audition has been extremely significant for the development of a philosophy of auditory perception; however, none tackle the question of how our consciousness of auditory states arises. My goal is to show how consciousness about our auditory experience gets triggered. I examine a range of auditory mental phenomena to show how we are able to capture qualitative distinctions of auditory sensations. I argue that our consciousness of auditory states consists in having thoughts (...) that organize our experience. Although my proposals could be adapted to fit with other theories of consciousness, here I expand David Rosenthal’s high-order-thought theory and his quality-space theory, and show their usefulness for analyzing our auditory experience. I use quality-space to account for pitch, timbre, loudness, and sound location. I further show that our high-order-thoughts capture qualitative aspects of our auditory sensations. I conclude by demonstrating how a hypothetical listener in possession of a refined vocabulary describes and reports her high-order-thoughts about her musical experience. (shrink)

In disagreement with Claudia Baracchi’s controversial thesis that there is a “simultaneity and indissolubility” if not an “identity” of intelligence (nous) and perception (aisthēsis) at the core of Aristotle’s philosophy, I will argue that Aristotle maintains a fundamental distinction between these cognitive faculties. My goal in this paper is to examine specific parts of two central and complex passages, VI.8, 1142a12-30 and VI.11, 1143a33-b15, from the Nicomachean Ethics to show that Baracchi’s view is unpersuasive. I will show that Aristotle considers (...) nous to be a different capacity than mere perception and one through which particulars and indemonstrable principles become intelligible. Moreover, I will show that Aristotle considers that the objects of nous differ in kind from those that sensation (our senses) and perception (inference from our senses) grasp. After examining critically Baracchi’s thesis in light of a close reading of those two relevant passages, I will conclude the paper by showing the significance of Aristotle’s claim that a state is defined in terms of its objects of apprehension for understanding the distinction between nous and aisthēsis. (shrink)

Recently, the construct ‘lucid dreamless sleep’ has been proposed to explain the state of ‘clear light’ described by Tibetan Buddhist traditions, a special state of consciousness during deep sleep in which we’re told to be able to recognise the nature or essence of our mind (Padmasambhava & Gyatrul, 2008; Ponlop, 2006; Wangyal, 1998). To explain the sort of awareness experienced during this state, some authors have appealed to the sort of lucidity acquired during lucid dreaming and suggested a link between (...) both phenomena (Thompson, 2014, 2015; Windt, 2015a; Windt et al., 2016). Whilst these authors appeal to a non-conceptually mediated form of lucidity, which doesn’t consist of reflective awareness and propositional thought, the question as to whether the state of clear light should be considered a lucid state similar to lucid dreaming still arises. I argue that the concept ‘lucidity’ used to describe this sort of state is imprecise and that two theoretical notions of lucidity should be distinguished. The first one, which I call the technical notion, requires the recognition of the hallucinatory character of my current experience. The second, the broader notion, involves the seeming recognition of being directly acquainted with the phenomenal character of my experience. I spell out these two notions of lucidity and argue that only the latter could apply to the state of clear light sleep. (shrink)

This paper presents a pilot study that explores instances of objectless awareness during sleep: conscious experiences had during sleep that prima facie lack an object of awareness. This state of objectless awareness during sleep has been widely described by Indian contemplative traditions and has been characterised as a state of consciousness-as-such; while in it, there is nothing to be aware of, one is merely conscious (cf. Evans-Wentz, 1960; Fremantle, 2001; Ponlop, 2006). While this phenomenon has received diferent names in the (...) literature, such as ‘witnessing-sleep’ and ‘clear light sleep’ among others, the specifc phenomenological profle of this state has not yet been rigorously studied. This paper aims at presenting a preliminary investigation of objectless consciousness during sleep using a novel tool in qualitative research that can guide future research. Five participants experiencing objectless consciousness during sleep were interviewed following the Micro-phenomenological Interview technique (MPI; Petitmengin, 2005, 2006). All participants reported an experience they had during sleep in which there was no scenery and no dream. This period labelled as ‘No Scenery/Void’ was either preceded by the dissolution of a lucid dream or by other forms of conscious mentation. The analysis of the results advances four experiential dimensions during this state of void, namely (1) Perception of absence, (2) Self-perception, (3) Perception of emotions, and (4) Perception of awareness. While the results are primarily explorative, they refer to themes found in the literature to describe objectless sleep and point at potential avenues of research. The results from this study are taken as indications to guide future operationalisations of this phenomenon. (shrink)

Several contemporary philosophical theories of introspection have been offered, yet each faces a number of difficulties in providing an explanation of the exact nature of introspection. I contrast the inner-sense view that argues for a causal awareness with the acquaintance view that argues for a non-causal or direct awareness. After critically examining the inner-sense and the acquaintance views, I claim that these two views are complementary and not mutually exclusive, and that both perspectives, conceived of as modes of introspective access, (...) actually broaden the notion of introspection. I then propose a useful distinction between stimuli-induced introspection—i.e., a receptive process whereby some specific mental states induce introspection—and self-triggered introspection—i.e., a selective process whereby the individual’s own interest and volition initiates introspection. I argue that that distinction may eliminate the false dichotomy which claims that only one of those types of awareness, either the causal one or the direct one, is conducive to introspection or is defined as introspection. (shrink)

Disagreeing with Jerrold Levinson's claim that being conscious of broad-span musical form is not essential to understanding music, I will argue that our awareness of musical architecture is significant to achieve comprehension. I will show that the experiential model is not incompatible with the analytic model. My main goal is to show that these two models can be reconciled through the identification of a broader notion of understanding. After accomplishing this reconciliation by means of my new conception, I will close (...) the paper by discussing some reasons to accept an enhancing notion of musical understanding that includes levels and degrees of understanding. /// En desacuerdo con la afirmación de Jerrold Levinson: que ser consciente de la forma musical a gran escala no es esencial para comprender la música, sostendré que nuestra conciencia de la estructura musical es significante para alcanzar comprensión. Mostraré que el modelo experiencial no es incompatible con el modelo analítico y que ambos pueden ser reconciliados mediante una noción de comprensión más amplia. Después de llevar a cabo está reconciliación mediante la nueva concepción que propongo, concluiré discutiendo algunas razones para aceptar una noción de comprensión musical enriquecida que incluye niveles y grados de comprensión. (shrink)

This volume bridges contemporary philosophical conceptions of risk and responsibility and offers an extensive examination of the topic. It shows that risk and responsibility combine in ways that give rise to new philosophical questions and problems. Philosophical interest in the relationship between risk and responsibility continues to rise, due in no small part due to environmental crises, emerging technologies, legal developments, and new medical advances. Despite such interest, scholars are just now working out how to conceive of the links between (...) risk and responsibility, the implications that risks may have to conceptions of responsibility (and vice versa), as well as how such theorizing might play out in applied cases. With contributions from leading scholars, this volume brings together new work examining the interplay between risk and responsibility, exploring its varied philosophical aspects and applications to contemporary issues in law, bioethics, technology, and environmental ethics. Risk and Responsibility in Context will be of interest to philosophers working in ethics, bioethics, philosophy of law, and philosophy of technology, as well as scholars and practitioners in law, health and science management, public policy, and environmental studies. (shrink)

It is generally agreed that for blame to be appropriate the wrongdoer must be blameworthy. However, blameworthiness is not sufficient for appropriate blame. It has been argued that for blame to be appropriate the blamer must have standing to blame. Philosophers writing on the topic have distinguished several considerations that might defeat someone’s standing to blame. This paper examines the underexplored consideration of how personal relationships can influence who has the standing to express blame. We seem to assume that if (...) we do not stand in the right relation to the wrongdoer, it is not our business to blame them. I identify three challenges to this view. First, we do not know what is wrong with meddling (whether it is morally or prudentially wrong). Second, there are cases where we have no close relation to the wrongdoer, but where we seem to have standing nonetheless – murder and other serious moral offences are examples of this. Third, we don’t seem to have a clear conception of what ‘standing’ means, and this makes it hard to see how discussion on standing can help us determine the propriety of blame. This paper defends the notion of standing as a propriety condition on blame in cases of meddling. I argue that personal relationships influence who has the standing to blame through constitution of relationship-specific norms; and that the role these norms play in developing and regulating our relationships can explain why meddlesome blame is morally wrong. (shrink)

Higher-order theories of consciousness typically account for introspection in terms of one's higher-order thoughts being conscious, which would require a third-order thought — i.e.a thought about a thought about a mental state. In this work, we offer an alternative account of introspection that builds on the recent HigherOrder Representation of a Representation (HOROR) theory of phenomenal consciousness. According to HOROR theory, phenomenal consciousness consists in having the right kind of higher-order representation. We claim that this theory can be extended to (...) introspection by recognizing that there is a distinctive kind of consciousness — i.e. introspective consciousness — which can be accounted for as the theory does for phenomenal consciousness generally. We call this novel view: Higher-Order Representation Intentionally For Introspective Consciousness (HORIFIC). We argue that there are independent reasons for thinking that introspective consciousness can be either 'stimuli-induced' or 'self-triggered' and that one of the benefits of the view we develop is that it can embrace a pluralist approach. Our view also accounts for what specific mental state is represented by a particular higher-order representation, and for the way in which we are aware of changes, transitions, and boundaries between mental states in specific cases of introspective consciousness. (shrink)

Maria Kronfeldner’s Preface and Introduction to the Routledge Handbook of Dehumanization maps the landscape of dehumanization studies. She starts with a brief portrayal of the history of the field. The systematically minded sections that follow guide the reader through the resulting rugged landscape represented in the Handbook’s contributions. Different realizations, levels, forms, and ontological contrasts of dehumanization are distinguished, followed by remarks on the variety of targets of dehumanization. A discussion on valence and emotional aspects is added. Causes, functions, (...) and consequences of dehumanization, and the prospects for reducing or undoing it, are introduced. The systematic overview closes with a discussion of some important theoretical complexities that arise in studying dehumanization. After these systematic sections, the scholarly work on dehumanization gets situated in the broader intellectual landscape of debates about the ‘human’ in the humanities and social sciences. The Introduction ends with some notes on scope, limitations, and intended readership of the Handbook. (shrink)

In this Chapter, Maria Kronfeldner discusses whether psychological essentialism is a necessary part of dehumanization. This involves different elements of essentialism, and a narrow and a broad way of conceptualizing psychological essentialism, the first akin to natural kind thinking, the second based on entitativity. She first presents authors that have connected essentialism with dehumanization. She then introduces the error theory of psychological essentialism regarding the category of the human, and distinguishes different elements of psychological essentialism. On that basis, Kronfeldner (...) connects historical, socio-psychological, and philosophical insights in order to show that although essentialism can act as a catalyst for dehumanization, it is not necessary for it. Examples relate to dehumanization in the context of colonialism and evolutionary thinking, to the history of dehumanizing women from Aristotle to 19th-century craniology, and to contemporary self-dehumanization and ‘lesser mind’ attribution. (shrink)

In the paper, the author asks whether what we have all heard over and over again of the “end of man” means the real end of man or, on the contrary, it has given rise to profound and necessary reevaluation of self-transparent subjectivity. The debate on the notion of selfhood has not been closed yet. The author analyses two different approaches to the problem. One pertains to the “self” that is taken as a monad. The other refers to dialogical theory (...) of selfhood which, as she tries to explain, one may regard as a way of overcoming the essential problem with the constitution of ourselves. According to this, the author claims that it is necessary to reconsider the claims of modern philosophy. She suggests that many of the objections that have been made against subjectivity derive from narrow view of philosophy in the 17th century. (shrink)

This chapter discusses the topics of trust and expertise from the perspective of political epistemology. In particular, it addresses four main questions: (§1) How should we characterise experts and their expertise? (§2) How can non-experts recognize a reliable expert? (§3) What does it take for non-experts to trust experts? (§4) What problems impede trust in experts?

Readers are awaiting a new encounter with stories united under the common title Why We Are in Need of Tales. Let me remind you that these deep philosophical books were written by Maria daVenza Tillmanns, a professional philosopher dedicated to the study of philosophizing with children, who has gained valuable experience in this field. Maria’s books are inspired by her work with her students at El Toyon Elementary School in National City (California), with whom Maria held philosophy (...) with children classes for three years before COVID-19. With parental permission, the children provided their drawings, which are used as illustrations for the books. I read Why We Are in Need of Tales, Part III with great pleasure. The focus of this book is on making decisions, sometimes very hard decisions. In Part II, the focus is on dreams — hopes and wishes we have for life. This book looks at how we may best decide how to make those hopes and wishes come true. And the answer Huk and Tuk suggest is deceptively easy: by making decisions “with your eyes wide open.” (5, p. ix). The author of this excellent book managed to describe how to make decisions with your eyes wide open through the playful dialogue between Huk and Tuk. The books are written in dialogue so the reader immediately plunges into the context of a lively conversation. Dialogue not only sharpens attention, but also invites the reader to participate in the conversation. In this way, the reader becomes a listener at the same time. (shrink)

In this article I discuss one of the most significant areas of bioethical interest, which is the problem of moral enhancement. Since I claim that the crucial issue in the current debate on human bioenhancement is the problem of agency, I bring out and examine the conditions of possibility of self-understanding, acting subjects attributing responsible authorship for their actions to themselves. I shall argue that the very idea of moral enhancement, properly understood, fails to justify the claims that enhancing the (...) “biological” factor that plays a part in the process of making moral choices, whether through biomedical or genetic interventions, will actually increase the probability of having “morally better future motives”. (shrink)

Human nature has always been a foundational issue for philosophy. What does it mean to have a human nature? Is the concept the relic of a bygone age? What is the use of such a concept? What are the epistemic and ontological commitments people make when they use the concept? In What’s Left of Human Nature? Maria Kronfeldner offers a philosophical account of human nature that defends the concept against contemporary criticism. In particular, she takes on challenges related to (...) social misuse of the concept that dehumanizes those regarded as lacking human nature (the dehumanization challenge); the conflict between Darwinian thinking and essentialist concepts of human nature (the Darwinian challenge); and the consensus that evolution, heredity, and ontogenetic development results from nurture and nature. After answering each of these challenges, Kronfeldner presents a revisionist account of human nature that minimizes dehumanization and does not fall back on outdated biological ideas. Her account is post-essentialist because it eliminates the concept of an essence of being human; pluralist in that it argues that there are different things in the world that correspond to three different post-essentialist concepts of human nature; and interactive because it understands nature and nurture as interacting at the developmental, epigenetic, and evolutionary levels. On the basis of this, she introduces a dialectical concept of an ever-changing and “looping” human nature. Finally, noting the essentially contested character of the concept and the ambiguity and redundancy of the terminology, she wonders if we should simply eliminate the term “human nature” altogether. (shrink)

Once upon a time, Aesop says, there was a donkey who wanted to be a pet dog. The pet dog was given many treats by the master and the household servants, and the donkey was envious of him. Hence, the donkey began emulating the pet dog. What happened next? The story ends up with the donkey beaten senseless, chased off to the stables, exhausted and barely alive. Who is to blame for the poor donkey’s unfortunate fate? Well, there could be (...) disagreement upon this, but we think emulation is to blame. And it’s on the kinds of envy-related emulation that we focus in this chapter. More analytically, we aim at vindicating the role of envy for moral exemplars within an exemplarist character educational framework. In the first section, we recall the central tenets of an exemplarist account of moral progress, and highlight how negative emotions, in general, have suffered a bad press within character education, with exemplarism being no exception. Then we provide a brief outline of standard strategies of defending envy by appealing to useful taxonomies of envy (e.g., Taylor 1988; Protasi 2016; Fussi 2018). After that, we put forward our 'Donkey Objection' by recalling Aesop’s fable on "foolish imitation", so as to show that when envy triggers mere emulation, it can bear devastating effects such as conformism and a lack of self-worth and personal integrity. In response to this objection, we bring into play a distinction between two rival forms of imitation—emulation and inspiration—and we coin the label of "inspired envy" for those forms of imitation by inspiration triggered by envy that lead to self-improvement avoiding morally detrimental consequences. (shrink)

In this paper I propose a way of characterizing human agency in terms of the concept of a two‐way power. I outline this conception of agency, defend it against some objections, and briefly indicate how it relates to free agency and to moral praise‐ and blameworthiness.

The current “exemplarist turn” within virtue ethics is increasingly shedding light on the importance of exemplars both as enabling one to identify the virtues and for the importance they bear for orienting one’s conduct, as well as for educating the novice. However, even if categorizations of exemplars have already been proposed, there seems to be a lack of discussion on the kind of imitation different exemplars are supposed to elicit. In order to offer a preliminary answer to this question, in (...) this paper I present three paths to flourishing via imitation of exemplary individuals: The Platonic, the Stoic, and the Aristotelian. Then, I sketch an attempt to reconcile these models. In conclusion, I suggest that, when it comes to education, this reconciliation becomes necessary. Along these lines, I recommend that a multi-step educational program is elaborated. (shrink)

Interview with the author of "why We are in Need of Tails." Iguana Books, Toronto, Canada.

Escribir hoy en día un libro sobre hermenéutica, que tal hermenéutica se refiera a la desarrollada por G. Gadamer en su conocido Verdad y método y que se pretenda añadir algo nuevo a lo mucho escrito sobre el tema parecería, a primera vista, empresa irrealizable. Que ambas pretensiones inspiren la sólida monografía de María G. Navarro —titulada Interpretar y argumentar— constituye empresa audaz y arriesgada, plena de coraje innovador, que provoca admiración, curiosidad e interés. Contra lo que pudiera parecer a (...) primera vista, el libro contiene un alto componente de originalidad y creatividad, debido a la estratagema metodoló-gica de que se sirve la autora. A saber, una hermenéutica in obliquo, estrategia consistente en interpretar a la hermenéutica gadameriana a través del prisma de la lógica de la argumentación. (shrink)

Crosslinguistically, causative constructions conform to the following generalization: If the causal relation is syntactically concealed, then it is semantically direct. Concealed causatives span a wide syntactic spectrum, ranging from resultative complements in English to causative subjects in Miskitu. A unified type-driven theory is proposed which attributes the understood causal relation—and other elements of constructional meaning—to type lifting operations predictably licensed by type mismatch at LF. The proposal has far-reaching theoretical implications not only for the theory of compositionality and causation, but (...) also for the underlying theory of events, space, and time, in natural language discourse. (shrink)

In English, discourse reference to time involves grammatical tenses interpreted as temporal anaphors. Recently, it has been argued that conditionals involve modal discourse anaphora expressed by a parallel grammatical system of anaphoric modals. Based on evidence from Kalaallisut, this paper argues that temporal and modal anaphora can be just as precise in a language that does not have either grammatical category. Instead, temporal anaphora directly targets eventualities of verbs, without mediating tenses, while modal anaphora involves anaphoric moods and/or attitudinal verbs.

Ignorance is often a perfectly good excuse. There are interesting debates about whether non-culpable factual ignorance and mistake subvert obligation, but little disagreement about whether non-culpable factual ignorance and mistake exculpate. What about agents who have all the relevant facts in view but fail to meet their obligations because they do not have the right moral beliefs? If their ignorance of their obligations derives from mistaken moral beliefs or from ignorance of the moral significance of the facts they have in (...) view, should they be excused for failing to meet their moral obligations? It is not obvious that they should. In this paper we argue that the best non-skeptical accounts of moral responsibility acknowledge that factual ignorance and mistake will diminish moral responsibility in a way that moral ignorance and mistake will not. That is because factual ignorance is often non-culpable so long as it meets certain merely procedural epistemic standards but the same is not true of moral ignorance. Our argument is that the assumption that it is gets the standards of culpability for moral ignorance wrong, and that the mistake is encouraged by the thought that culpability in general requires an instance of known wrongdoing: that acting wrongly requires de dicto unresponsiveness to one’s obligations at some stage. We deny this and conclude that, therefore, ignorance and mistaken belief are indeed often perfectly good excuses – but far less often than some philosophers claim. (shrink)

In 1969 Harry Frankfurt published his hugely influential paper 'Alternate Possibilities and Moral Responsibility' in which he claimed to present a counterexample to the so-called 'Principle of Alternate Possibilities' ('a person is morally responsible for what he has done only if he could have done otherwise'). The success of Frankfurt-style cases as counterexamples to the Principle has been much debated since. I present an objection to these cases that, in questioning their conceptual cogency, undercuts many of those debates. Such cases (...) all require a counterfactual mechanism that could cause an agent to perform an action that he cannot avoid performing. I argue that, given our concept of what it is for someone to act, this requirement is inconsistent. Frankfurt-style alleged counterexamples are cases where an agent is morally responsible for an action he performs even though, the claim goes, he could not have avoided performing that action. However, it has recently been argued, e.g. by John Fischer, that a counterexample to the Principle could be a 'Fischer-style case', i.e. a case where the agent can either perform the action or do nothing else. I argue that, although Fischer-style cases do not share the conceptual flaw common to all Frankfurt-style cases, they also fail as counterexamples to the Principle. The paper finishes with a brief discussion of the significance of the Principle of Alternate Possibilities. (shrink)

Reasons can play a variety of roles in a variety of contexts. For instance, reasons can motivate and guide us in our actions (and omissions), in the sense that we often act in the light of reasons. And reasons can be grounds for beliefs, desires and emotions and can be used to evaluate, and sometimes to justify, all these. In addition, reasons are used in explanations: both in explanations of human actions, beliefs, desires, emotions, etc., and in explanations of a (...) wide range of phenomena involving all sorts of animate and inanimate substances. This diversity has encouraged the thought that the term 'reason' is ambiguous or has different senses in different contexts. Moreover, this view often goes hand in hand with the claim that reasons of these different kinds belong to different ontological categories: to facts (or something similar) in the case of normative/justifying reasons, and to mental states in the case of motivating/explanatory reasons. In this paper I shall explore some of the main roles that reasons play and, on that basis, I shall offer a classification of kinds of reasons. As will become clear, my classification of reasons is at odds with much of the literature in several respects: first, because of my views about how we should understand the claim that reasons are classified into different kinds; second, because of the kinds into which I think reasons should be classified; and, finally, because of the consequences I think this view has for the ontology of reasons. (shrink)

What I would like to study is the presence of Cartesian manner of thinking in the Ricoeurian comprehension of subjectivity. I focus particularly on what is not saying expressis verbis in his argumentation. I do not say that the Ricoeurian conception of dialectical subject which is expressed as “oneself as another” places itself as continuation of the tradition of absolutization of cogito. By no means. Ricoeur’s investigation that pertains to subjectivity aims at elaborating its new formulation. Philosophy of Descartes might (...) be interpret in various ways not only as the synonym of “egology”. In my paper I indicate two formulas of ego which are included in Cartesian Meditations (ego cogito, ergo sum and ego sum, ego existo) that give rise to the different interpretations of ego. I analyse the Ricoeurian stance that relates to the consequences of introducing by Descartes the very formula ego sum, ego existo. In the second part I concentrate on issue on what sense rereading Meditations could be helpful in entering into discussion with structuralist critique of the subject. Also I get an approach to the theoretical framework of Ricoeurian argumentation which is established according to defend the subject. -/- W artykule staram się pokazać obecność elementów Kartezjańskiego sposobu rozumowania w Ricoeurowskim deklaratywnie „antykartezjańskim” ujęciu subiektywności. Nie twierdzę, że Ricoeur w proponowanej przez siebie koncepcji podmiotu dialektycznego wyrażonego jako "ten-który-jest-sobą-jak-i-innym" sytuuje sie po stronie tradycji absolutyzującej cogito. Moim celem jest przesledzenie tych momentów Ricoeurowskiej argumentacji prowadzonej na rzecz wypracowania nowej formuły podmiotowości, w których obecny jest (najczęściej implicite) wątek Kartezjański. W samej filozofii Kartezjusza obecna jest droga, która nie prowadzi do egologii. By pokazać dwie różne perspektywy odczytania Kartezjańskiego cogito, przywołuję dwie formuły: ego cogito ergo sum oraz ego sum, ego existo, by następnie poddac je analizie. W pierwszej cześci artykułu skupiam się na ukazaniu konsekwencji płynących z wykorzystania formuły ego sum, ego existo w dyskusji dotyczącej subiektywności. W drugiej cześci staram się dowieść, na jakiej drodze możliwe jest wykorzystanie Kartezjańskiej koncepcji podmiotu w konfrontacji ze strukturalistyczną krytyką podmiotu. (shrink)

The present paper presents experimental evidence confirming that contextually mismatching scalar implicatures can be generated even when quantifiers range over empty domains. In the literature, this possibility has been interpreted as providing further evidence for a grammatical approach to scalar implicatures. The main result presented here is that scalar sentences with empty domains are judged as more infelicitous when associated with a mismatching implicature than variants with the same empty domains but associated with a non-mismatching implicature. We interpret this result (...) as suggesting that the infelicity judgment associated with the first kind of sentence stems from the cumulative effect of the mismatching implicature and the contextual domain emptiness. Compared to previous literature on blind implicatures, our results indicate that the body of knowledge involved in relevance assignments is restricted to ignoring existential determination while still considering the properties attributed to nonexistent entities. They also show that, while not blocking implicature generation, contextual domain emptiness plays a role in speakers’ evaluation of scalar sentences, reflecting the unconscious nature of scalar implicature generation. (shrink)

Partee (1973) noted anaphoric parallels between English tenses and pronouns. Since then these parallels have been analyzed in terms of type-neutral principles of discourse anaphora. Recently, Stone (1997) extended the anaphoric parallel to English modals. In this paper I extend the story to languages of other types. This evidence also shows that centering parallels are even more detailed than previously recognized. Based on this evidence, I propose a semantic representation language (Logic of Change with Centered Worlds), in which the observed (...) parallels can be formally analyzed. (shrink)

This paper focuses on negative exemplarity-related emotions (NEREs) and on their educational implications. In this paper, we will first argue for the nonexpendability of negative emotions broadly conceived (section 2) by defending their instrumental and intrinsic role in a good and flourishing life. In section 3, we will make the claim more specific by focusing on the narrower domain of NEREs and argue for their moral and educational significance by evaluating whether they fit the arguments provided in the previous section. (...) In section 4, we will propose three educational strategies to foster NEREs’ positive moral role. In conclusion, we will point out that an exemplarist approach to character education would greatly benefit from a more fine-grained account of the emotions involved in the educational process and from a broader perspective on which of these emotions should be taken as valuable for educational purposes. (shrink)

Carbon offsetting remains contentious within, at least, philosophy. By posing and then answering a general question about an aspect of the morality of carbon offsetting—Does carbon offsetting make luxury emissions morally permissible?—this essay helps to lessen some of the topic’s contentiousness. Its central question is answered by arguing and defending the view that carbon offsetting makes luxury emissions morally permissible by counteracting potential harm. This essay then shows how this argument links to and offers a common starting point for further (...) examination of offsetting across various disciplines and domains, such as policy and other branches of philosophy like the ethics of risk. (shrink)

Tuesday evening, December 27, 1983 …I did go skiing today, though, which is what I want to write about. The temperature is down to –10°C again, on my thermometer, which probably means –12 to –13°C, in real terms. The visibility is still very poor though the wind has stopped. I set off at 2 pm and got home at about 4 pm, which meant skiing in the dark all the time. This wouldn’t have bothered me except that I had an (...) unpleasant adventure in Torssukataq fiord, on the intended route for me New Year’s hike. No more and no less but one of my ski poles went through the ice. I am not sure whether it would have continued all the way down, but it went in deeper than I liked, and I heard and saw water coming up around where it had gone in. I didn’t feel like probing any further, especially in the dark, [so I] just turned in my tracks and, carefully testing the ice with my ski poles, went back as fast as I could. (shrink)

Geschlecht und Gewalt, das Thema dieses Bandes, betrifft nicht nur die Frage nach den Charakteristika und Ursachen sexueller Aggression, sondern auch die Frage nach angeblichen geschlechtsspezifischen Formen der Aggression. Der vorliegende Beitrag befasst sich mit beidem und diskutiert sie als Teil von begrifflichen Ausweitungen der Kampfzone, d.h. der Erweiterungen des Aggressionsbegriffs im Verlauf der wissenschaftlichen Aggressionsforschung der zweiten Hälfte des 20. Jahrhunderts. Der Beitrag zeigt unter Anderem: was als Aggression wahrgenommen wird und in der Wissenschaft als solche gezählt wird, verändert (...) sich mit der Gesellschaft. Dabei wird aus epistemologischer bzw. wissenschaftsphilosophischer Perspektive gezeigt, wie sich rassistische, Status-, und Geschlechtsstereotype auf begriffliche Entscheidungen in wissenschaftlicher Forschung auswirken und somit die wissenschaftliche Arbeit am Begriff beeinflussen können. (shrink)

Advocates of interactionism in the ethical criticism of art argue that ethical value impacts aesthetic value. The debate is concerned with “the intrinsic question”: the question of whether ethical flaws/merits in artworks’ manifested attitudes affect their aesthetic value (Gaut 2007: 9). This paper argues that the assumption that artworks have intrinsic ethical value is problematic at least in regards to a significant subset of works: fictional artworks. I argue that, insofar as their ethical value emerges only from attitudes attributable to (...) actual agents, fictional artworks only have extrinsic ethical value. I show that what is at stake for interactionism is whether ethical judgements concerning artists’ attitudes in a context, rather than manifested attitudes, are ever aesthetically relevant. I conclude that, without buying into extreme actual intentionalism, a still controversial theory of interpretation that ties artworks’ meaning to actual artists, interactionism fails to show that ethical flaws/merits are aesthetic flaws/merits. (shrink)

One of Elizabeth Anscombe’s most decisive legacies is the rejection of modern legalistic morality, in the name of a rescue of Aristotelian-inspired natural normativity. However, as I will argue in this contribution, this legacy does not seem to have been fully collected, neither by those who, like Philippa Foot, are explicitly inspired by Anscombe’s work, nor by those who, while apparently opposing its assumptions, have also somehow recovered it by different routes, as emblematically does Christine Korsgaard in her constitutivist proposal. (...) In more detail, I aim to explore the relationship between teleology and normativity at the crossroads between neo-Aristotelian naturalism and constitutivism: both theories, though opposed, rest normativity on a link between function (the Aristotelian ergon) and practical reason and fail precisely in declining this relationship convincingly. (shrink)