En este artículo se explica en qué consisten las éticas centradas en el sufrimiento, presenta algunas de las principales razones a su favor y expone cuáles son sus implicaciones con respecto a la consideración moral de los animales. Se argumenta que conforme a estas éticas los usos como recursos de los animales lesivos para estos deberán ser rechazados. A continuación, se examinan las posiciones que aceptan el uso de los animales siempre que este tenga lugar reduciendo los daños infligidos a (...) estos. Se presentarán una serie de razones por las que tales posiciones resultan cuestionables y por las que van a entrar en conflicto con las implicaciones de las éticas centradas en el sufrimiento. (shrink)

En teoría del valor y en teoría normativa, es común considerar que lo positivo y lo negativo tienen la misma importancia. Algunas rechazan esta idea y consideran que lo negativo tiene mayor importancia. Aquí se presentarán algunos de los argumentos en favor de la asimetría. Tras esto, daré cuenta de los diferentes tipos de posiciones asimétricas defendibles. Explicaré cuáles son las características de cada teoría y qué puntos a favor y en contra de estas posiciones se pueden postular. Por último, (...) consideraré que no hay razones para creer que haya una posición asimétrica claramente superior a las demás. (shrink)

This paper proposes a view of time that takes passage to be the most basic temporal notion, instead of the usual A-theoretic and B-theoretic notions, and explores how we should think of a world that exhibits such a genuine temporal passage. It will be argued that an objective passage of time can only be made sense of from an atemporal point of view and only when it is able to constitute a genuine change of objects across time. This requires that (...) passage can flip one fact into a contrary fact, even though neither side of the temporal passage is privileged over the other. We can make sense of this if the world is inherently perspectival. Such an inherently perspectival world is characterized by fragmentalism, a view that has been introduced by Fine in his ‘Tense and Reality’ (2005). Unlike Fine's tense-theoretic fragmentalism though, the proposed view will be a fragmentalist view based in a primitive notion of passage. (shrink)

A path model of organizational creativity was presented; it conceptualized the influences of information sharing, learning culture, motivation, and networking on creative climate. A structural equation model was fitted to data from the pharmaceutical industry to test the proposed model. The model accounted for 86% of the variance in the creative climate dependent variable. Information sharing had a positive effect on learning culture, which in turn had a positive effect on creative climate, while there were negative direct effects of information (...) sharing on creative climate and on intrinsic motivation. This study suggests that information sharing and intrinsic motivation are important drivers for organizational creativity in a complex R&D environment in the pharmaceutical industry. Implications of the model are discussed. (shrink)

There is a type of metaphysical picture that surfaces in a range of philosophical discussions, is of intrinsic interest, and yet remains ill-understood. According to this picture, the world contains a range of standpoints relative to which different facts obtain. Any true representation of the world cannot but adopt a particular standpoint. The aim of this paper is to propose a regimentation of a metaphysics that underwrites this picture. Key components are a factive notion of metaphysical relativity, a deflationary notion (...) of adopting standpoints, and two kinds of valid inference, one that allows one to abandon standpoints and one that does not. To better understand how theories formulated in terms of this framework are situated in dialectical space, I sketch a theory in the philosophy of time that admits both temporal and atemporal standpoints. (shrink)

This paper examines how different forms of performance evaluation relate to aspects of the creative climate in a major pharmaceutical company. The study was based on a large employee-attitude survey that was distributed to all company employees. The study analyses survey results from 5,333 employees at five R&D sites. The results indicate that management’s evaluation of employees (either dialogue-based or control-based) relates to the type of motivation (intrinsic or extrinsic) that drives employees, to their style of thinking (value-focused thinking) and (...) on their attitudes to organizational creativity. The paper then discusses implications of these findings for HRM. (shrink)

Based on Steven Wall's work I take perfectionism in political philosophy to include two components: the objective good and the non-neutral state. Some perfectionist theories aim to be liberal. But given the objective good component perfectionism seems to be unable to accommodate the commitment to value pluralism found in liberalism, this is what I call the challenge of pluralism. The perfectionist reply is to claim that their objective good can also be plural and thus there is no conflict. My aim (...) in this paper is to show that this reply does not work. I do this by looking at three different ways we could conceive of perfectionist theories as plural and show how each is unsatisfactory. (shrink)

This essay is dedicated to the memory of Katherine Hawley.1Bitcoin was invented to serve as a digital currency that demands no trust in financial institutions, such as commercial and central banks. This paper discusses metaphysical aspects of bitcoin, in particular the view that bitcoin is socially constructed, non-concrete, and genuinely exists. If bitcoin is socially constructed, then one may worry that this reintroduces trust in the communities responsible for the social construction. Although we may have to rely on certain communities, (...) I argue that social construction doesn’t imply a demand for trust because the relevant communities don’t take on any relevant commitments. Bitcoin is indeed trust-free. (shrink)

Fragmentalism was first introduced by Kit Fine in his ‘Tense and Reality’. According to fragmentalism, reality is an inherently perspectival place that exhibits a fragmented structure. The current paper defends the fragmentalist interpretation of the special theory of relativity, which Fine briefly considers in his paper. The fragmentalist interpretation makes room for genuine facts regarding absolute simultaneity, duration and length. One might worry that positing such variant properties is a turn for the worse in terms of theoretical virtues because such (...) properties are not involved in physical explanations and hence theoretically redundant. It will be argued that this is not right: if variant properties are indeed instantiated, they will also be involved in straightforward physical explanations and hence not explanatorily redundant. Hofweber and Lange, in their ‘Fine’s Fragmentalist Interpretation of Special Relativity’, object that the fragmentalist interpretation is in tension with the right explanation of the Lorentz transformations. It will be argued that their objection targets an inessential aspect of the fragmentalist framework and fails to raise any serious problem for the fragmentalist interpretation of special relativity. (shrink)

The purpose of this paper is to briefl y examine one of the fundamental assumptions made in contemporary liberal political philosophy, namely that persons are free and equal. Within the contemporary liberal political thought it would be considered very uncontroversial and even trivial to claim something of the following form: “persons are free and equal” or “people think of themselves as free and equal”. The widespread nature of this assumption raises the question what justifies this assumption, are there good reasons (...) for holding it? After establishing some methodological remarks, including a distinction between having freedom-equality and being free-equal and restricting the domain of discussion to include only a subset of all moral questions, namely the questions of political morality, the paper deals with some conceptual issues concerning this assumption of persons as free and equal, such as how do free-and-equal-making properties relate to person-making properties. It then moves on to examine three broad ways the free-and-equal-mak-ing properties could be established. First, necessary property approaches, which take some necessary feature of persons to be what makes them free and equal (e.g. possessing an immortal soul). Second, contingent property approaches, which take some contingent feature of persons to be what makes them free and equal (e.g heir practise of reasoning). Third, agreement based approaches, which take some agreement or contract among persons to be the basis for their being free and equal (e.g. evolutionary emergence of our treatment of others). Strengths and weaknesses of all approaches will be examined. (shrink)

The starting point of this paper is the thought that the phenomenal appearances that accompany mental states are somehow only there, or only real, from the standpoint of the subject of those mental states. The world differs across subjects in terms of which appearances obtain. Not only are subjects standpoints across which the world varies, subjects are standpoints that we can ‘adopt’ in our own theorizing about the world (or stand back from). The picture that is suggested by these claims (...) has an appeal but is at the same time obscure and stands in need of regimentation. This paper explores and motivates a metaphysical account of what it is for subjects to be standpoints, what it is to adopt standpoints in our representations and, most importantly, how these notions might help us better understand the subjective character of conscious mental states. Some well-known observations by Thomas Nagel serve as starting points and the paper concludes by revisiting Nagel’s argument for the inevitable incompleteness of objective accounts of mental states, which will be reframed in terms of the central commitments of the proposed framework. (shrink)

A subject of a conversation is the social context for the emergence of a doxology as a project of the naturalised theory of knowledge. The Swedish philosopher Mats Rosengren developed the doxology. From his point of view, human knowledge has never been and will never be epistemic (in the Platonic sense). It is always cultural and historical determined, situational and changeable. During the conversation, Rosengren discusses the specifics of the doxological understanding of the constructive nature of scientific knowledge. He speaks (...) about the importance of reception of the French philosophy of the 20th century for the emergence of a doxology. Mats Rosengren gave an interview on June 14, 2018, in Stockholm in the House of the Union of the Swedish writers. Mikael Nydahl did the simultaneous translation from Swedish. Further, Dmitry Vorobev made the transcript and editing of the conversation written text. The paper allows better to understand what the doxology is – as a modern version of the Protagorean theory of knowledge – and what is not. Предметом беседы стал социальный контекст возникновения доксологии – натурализованной теории познания, предложенной шведским философом Матсом Розенгреном. С его точки зрения человеческое знание никогда не было и не будет эпистемическим (в платоновском смысле). Оно всегда культурно-исторически обусловлено, ситуативно, изменчиво. В ходе беседы Розенгрен говорит о специфике доксологического понимания конструктивного характера научного познания, о значении рецепции французской философии XX века для возникновения доксологии. Профессор Розенгрен дал интервью 14 июня 2018 года в Стокгольме в доме Союза шведских писателей. Синхронный перевод с шведского сделал Микаэль Нюдаль. В дальнейшем на базе аудиозаписи беседы Дмитрием Воробьевым был создан и отредактирован текст интервью. Новизна данной работы заключается в том, что она позволяет лучше понять, чем является и чем не является доксология, заявленная ее автором как современный вариант протагорейской теории познания. (shrink)

Content disjunctivism is the view that veridical experience involves contents and objects that differ from those of corresponding hallucinations. On one formulation of this view, we are aware of ordinary material things in our surroundings when we experience veridically, and we are aware of mere appearances when we hallucinate. This paper proposes a way of developing this view and offers some considerations in support. Central to the proposed regimentation will be a distinction between different notions of appearance. We distinguish between (...) the notion of something merely appearing to have a property and the notion of mere appearances, which are types of objects that we can refer to and be aware of. Mere appearances are not sense data or Meinongian non-existent objects but existing objects that do not have the properties that they appear to have. These notions of appearance will be elucidated, in particular by characterizing how they are involved in hallucination and illusion. I argue that the resulting view is supported by how our mental life seems to us when we experience our environment. (shrink)

El siguiente artı́culo intenta defender la tesis de que la distinción aristotélica entre enérgeia y kı́nesis debe ser comprendida de modo intensional (en contraposición a una lectura extensional), tomando como punto de partida su célebre aparición en Met IX 6. Sobre la base de la identificación del problema acerca del cual trata dicho pasaje, se toma en consideración otras apariciones de la distinción en Met IX 8, en la EE, en la EN y en otros textos, en orden a documentar, (...) en primer lugar, la vinculación de la distinción con la noción de érgon y, en segundo lugar, de qué modo dicha vinculación permite una lectura intensional de la distinción. Por último, se ofrece un argumento adicional para dicha lectura considerando la estructura teleológica de la acciones presentada por Aristóteles en EN I 1. (shrink)

Disjointism is the view that co-located objects do not share any parts. A human-shaped statue is composed from a torso, head and limbs; the co-located lumpof clay is only composed from chunks of clay. This essay discusses the tenability of this relatively neglected view, focusing on two objections. The first objection is that disjointism implies co-located copies of microphysical particles. I argue that it doesn’t imply this and that there are more plausible disjointist views of tiny parts available. The second (...) objection is that disjointism is at a loss to explain how material objects can be co-located and why the weights of co-located objects don’t add up. The standard pluralist account appeals to the fact that co-located objects stand in mereological relations and this account is not available to the disjointist. I sketch an alternative account that appeals to a notion of ‘material identity’: the statue is taken to be the same matter as the lump of clay. The resort to a new theoretical primitive may seem to invite a quick rejection on grounds of unnecessary theoretical complexity but I argue that an abductive comparison with rival forms of pluralism shows that such a rejection is misguided. (shrink)

The aim of philosophy for children (P4C) is to stimulate children to think carefully, to develop better reasoning and judgments, and to engage in the analysis of some general but ill-defined concepts. A different sort of approach is exemplified by Gareth Matthews, who demonstrates how adults attuned to philosophy can engage children in conversations that disclose and enlarge upon the philosophical dimension of children’s thinking. There are still other approaches. In this essay, I outline many of the highlights in the (...) development of philosophy for children of the last twenty years, and conclude with comments about a philosophy of childhood. (shrink)

Представляя доксологию как постфеноменологический способ решения эпистемических и перцептивных проблем, автор обращается к истории открытия в конце XIX в. палеолитической наскальной живописи и к данным современных когнитивных наук. Восприятие и познание не являются отражением объективной реальности, это – особая творческая деятельность людей, обусловленная как биологическими, так и социокультурными факторами. Используя принципы Э. Кассирера, Л. Флека, П. Бурдье и Ж. Деррида, автор дает очерк сложного переплетения биологических и социальных факторов в процессе восприятия, анализируя первые попытки осмысления так называемого «пещерного искусства», и (...) пытается дать ответ на вопрос, как мы, люди, создаем новое знание, которое необходимо нам для жизни в мире (см. также [Розенгрен 2012, 63–72]). Человеческое знание никогда не было и не будет эпистемическим (в платоновском смысле), так как у людей нет привилегированного доступа к реальности самой по себе. Защищая эту идею, автор дает доксологическую трактовку тезиса Протагора о человекомерности (см. также: [Розенгрен 2014, 171–178]) и, по сути, говорит о необходимости отказаться от принципов метафизической теории познания. Он предлагает исходить из наблюдаемой ситуативности и изменчивости нашего знания. (shrink)

The paper presents doxological interpretation of homo-measure set. Traditionally this thesis is seen as an expression of the impermanent human doxa as the only possible truth. Using the approach of analytic philosophy to the interpretation of the famous speech, the author refuses treatment of man as an individual in favor of a generic understanding of the man. Generic feature of human in ancient world-view is the logos, which is coming to be seen as a measure of all things, including man (...) himself. -/- . (shrink)

В этой статье мы утверждаем, что философия символических форм Эрнста Кассирера является незаменимым философско-антропологическим партнером риторики. Мы предполагаем, что освоение риторикой теории символических форм Кассирера позволит вывести риторику за пределы её доминирующей трактовки как теории, ориентированной на языковое выражение, и позволит ей полностью соответствовать широкому пониманию риторики как учения о том, каким образом создаётся, утверждается и изменяется социальное значение. Чтобы сделать наше расширенное понимание риторико-философско-антропологического подхода более ясным, мы построили наше рассуждение частично на критике недавней попытки Томаса А. Дишенны (Discenna, (...) Rhetorica 32/3, 2014) включить Кассирера в риторическую традицию в ходе анализа давосских дебатов между Кассирером и М. Хайдеггером 1929 года; и частично на разъяснении тех аспектов мысли Кассирера, которые мы считаем наиболее важными для развития риторико-философской антропологии социального значения. Основным выводом проведенного исследования является тезис о том, что философия символических форм Кассирера создает теоретические основы современной риторической философской антропологии как учения о формировании социального значения. (shrink)

The project “A Plurality of Lives” was funded and hosted by the Pufendorf Institute for Advanced Studies at Lund University, Sweden. The aim of the project was to better understand how a second origin of life, either in the form of a discovery of extraterrestrial life, life developed in a laboratory, or machines equipped with abilities previously only ascribed to living beings, will change how we understand and relate to life. Because of the inherently interdisciplinary nature of the project aim, (...) the project took an interdisciplinary approach with a research group made up of 12 senior researchers representing 12 different disciplines. The project resulted in a joint volume, an international symposium, several new projects, and a network of researchers in the field, all continuing to communicate about and advance the aim of the project. (shrink)

M. Rosengren developed doxology as an 'other' take on epistemology, as teaching about how we actually do create the knowledge that we need. He has chosen to call his epistemic stance doxological in order to emphasise that all knowledge is doxic knowledge, thus turning the seminal Platonic distinction between doxa (beliefs, opinions) and episteme (objective, eternal knowledge) upside down.

We lead off this issue of Childhood and Philosophy with a collection of testimonies, homages, and brief memoirs offered from around the world in response to the death of the founder of Philosophy for Children, Matthew Lipman on December 26, 2010, at the age of 87. To characterize Lipman as “founder” is completely accurate, but barely evokes the role he played in conceiving, giving birth to, and nurturing this curriculum cum pedagogy that became a movement, and which has (...) taken root in over 40 countries, from Iceland to Nigeria to Taiwan to Chile and everywhere in between. The movement itself is broader than the program, which has in fact experienced multiple transformations in multiple contexts over its half-century of life. In fact, as many of the testimonies below either state outright or imply, the movement is an emancipatory one and thus implicitly political, infused with all the long-suffering hope for our species inspired in us by the fact of natality, and by our own intuitive faith in the transformative power of reason—or as Lipman came to call it, “reasonableness.” For those seized by its educational possibilities, it presents a sudden influx of sunlight and fresh air into an institution long stultified by its own rigid habitus, and promises the reconstruction of schooling in the image of authentic democratic practice that recognizes and honors the unique capacities of children. As Philosophy in the Classroom—Lipman’s first and now classic statement of educational philosophy--puts it, the movement promises a re-orientation of the goal of education from information (or “learning”) to meaning, and inaugurates the dialogue with childhood and children that follows from that. Lipman was not just founder of this movement but creator, inventor, developer, convener, organizer, faithful soldier, ambassador, apologist, polemicist, propagandist, and, finally, undying optimist. (shrink)

Mindfulness-based interventions are reported as being efficacious treatments for a variety of psychological and somatic conditions. However, concerns have arisen relating to how mindfulness is operationalized in mindfulness-based interventions and whether its ‘spiritual essence’ and full potential treatment efficacy have remained intact. This qualitative study used interpretative phenomenological analysis to examine participant experiences regarding the acceptability and effectiveness of a newly designed secularized intervention called meditation awareness training (MAT) that follows a more traditional Buddhist approach to meditation. Participants (with issues (...) of stress and low mood) reported experiencing improvements in psychological well-being due to receiving MAT. The wider implications are discussed. (shrink)

The present text attempts to introduce readers to the fundamental philosophical and pedagogical values promoted by Matthew Lipman, the author who laid the basis for the philosophy for children movement. It analyzes several theoretical and applied texts written by Lipman, in an attempt to explain Lipman’s goals, his views on education, and the way in which his „community of inquiry” manages to transform the classroom into a space of freedom, creativity and thinking.

Đi ngược lại với xu hướng thời trang nhanh này chính là Canada Goose - một thương hiệu thời trang cao cấp của Canada, vốn nổi tiếng với những hoạt động bảo vệ môi trường của mình từ những ngày đầu thành lập.

Chứng khoán đồng loạt đi lên kéo dài một cách ngỡ ngàng nhưng quay đầu đi xuống cũng đầy khó hiểu, bất chấp thị trường có đón nhận tin hỗ trợ nào.

Yoga is a unique form of expert movement that promotes an increasingly subtle interpenetration of thought and movement. The mindful nature of its practice, even at expert levels, challenges the idea that thought and mind are inevitably disruptive to absorbed coping. Building on parallel phenomenological and ethnographic studies of skilful performance and embodied apprenticeship, we argue for the importance in yoga of mental access to embodied movement during skill execution by way of a case study of instruction and practice in (...) two related traditions, Iyengar and Anusara. Sharing a pose repertoire, they are based on distinctive philosophical systems with different teaching styles and metaphoric structures. To address relations between pedagogy and practice in embodied expertise, and to investigate the reciprocal influences of embodiment and thought, we explore in detail the linguistically mediated learning context where practitioners work with yoga teachers. Here, the mind/body problem comes to practical life. We demonstrate the effects of words on bodies, as knowledge is literally incorporated. We show why interpersonal influence on our movement capacities is sometimes needed to enhance expertise. We theorize and identify ?signature patterns of tension? among practitioners. These patterns have four sources: ghost gestures, innate differences in bodily form, functional fusing, and signature patterns of affective experience, modulation and expression. These patterns of tension produce ?silent zones?, cognitively impenetrable actions, functional fusing of a skilful, compensatory form, and signature patterns of pain and damage. We show how instruction can disrupt these silent zones, enhancing mental and physical flexibility. (shrink)

Do xu hướng biến thiên mật độ methane trong bầu khí quyển vẫn còn thiếu hụt, do đó bài nghiên cứu của Skeie, Hodnebrog & Myhre (2023) trên tạp chí Communications Earth & Environment sẽ giúp ta hiểu thêm một số điểm quan trọng.

Công việc nghiên cứu tốn kém nhiều thứ: thời gian, công sức và cả tiền bạc. Vì thế, đứng trước mỗi dự án nghiên cứu, kể từ khi bắt đầu tới khi ra sản phẩm, và cho đến tận thời kỳ nỗ lực mang sản phẩm tới người đọc, những nhà nghiên cứu đều phải đắn đo trước từng đồng xu chi tiêu.

Trong lab nghiên cứu thường gọi cuốn này cho gọn là BC, chữ viết tắt của “Bói Cá”.

Thật vui mừng khi thấy sự hiện diện của cuốn Mindsponge Theory (MT) trong hệ thống Harvard Library HOLLIS của Đại học Harvard.

Mức methane hiện tại cao vượt trội so với kịch bản có khả năng hạn chế mức tăng nhiệt độ trái đất trong khoảng 1,5-2°C.

Để có được bức ảnh hoàn mỹ như trên, anh Alan đã phải chụp tới 720 ngàn ảnh. Số ảnh này lấy đi của anh ấy 4200 giờ lao động, dàn trải qua 6 năm trời.

I wish to carry out a philosophical inquiry into the present day intercultural public spheres. The thesis I endeavour to support is that the achievement of inclusive public spheres largely depends on one’s willingness and capacity to foster the “appreciation of diversities” by first, enhancing policies and forms of cooperation between the citizens’ emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such an effort from the viewpoint of post-Weberian responsibility, that is (...) of an ethics and politics that overcome the traditional divisions between theory and practice, cognition and emotion, “Verantwortung” and “Gesinnung” , and therefore succeed in enhancing the citizens’ awareness and attitudes as – in Habermas’ words – “democratic co-legislators”. The case study of Matthew Lipman’s “Philosophy for Children/Community” succeeds precisely in highlighting these results. (shrink)

In this article, I intend to underscore the importance of critical thinking in rendering invaluable positive contributions and impact within professional organizations in the developing world. I argue that critical thinking treated as a normative principle and balanced with a pragmatic orientation provides a rational framework for resolving conflicts that oftentimes ensue from the incoherence between Western-based organizational theories and the actual circumstances of a developing country. In order to optimize the benefits of critical thinking, I also argue that it (...) should not be expected only among leaders and managers, but also and more importantly, among organizational members and associates. It is for this reason that I introduce Matthew Lipman’s Community of Inquiry as a model for cultivating critical thinking within professional environments. (shrink)

In the late 1960s Matthew Lipman and his colleagues at IAPC developed an educational philosophy he called Philosophy for Children. At the heart of Philosophy for Children is the community of Inquiry, with its emphasis on classroom dialogue, in the form of collaborative philosophical inquiry. In this paper we explore the development of educational practice that has grown out of Philosophy for Children in the context of Australia. -/- Australia adapted Lipman’s ideas on the educational value of practicing (...) philosophy with children in order to advance children’s social and intellectual capacities and dispositions. This has subsequently led to its development by both scholars and practitioners in directions that may or may not have been what Lipman had initially intended and to discussions on the nature and educational value of varied approaches that have been implemented in the classroom. To understand fully the effects of these changes requires an understanding of the towering influences that Peirce and especially Dewey were to Lipman. Whilst Lipman developed his own educational philosophy, he freely acknowledged that philosophy for children owes a debt to Peirce for the concept of the community of inquiry and to Dewey for his guidelines on education. -/- We will explore various ways in which the practice of philosophy for children has been implemented and analyse its expansion. This will achieve a better understanding of the possible future directions for classroom practice and research. (shrink)

In this paper we will explore how Albert Camus has much to offer philosophers of education. Although a number of educationalists have attempted to explicate the educational implications of Camus’ literary works (Denton, 1964; Oliver, 1965; Götz, 1987; Curzon-Hobson, 2003; Marshall, 2007, 2008; Weddington, 2007; Roberts, 2008, 2013; Gibbons, 2013; Heraud, 2013; Roberts, Gibbons & Heraud, 2013) these analyses have not attempted to extrapolate pedagogical guidelines to develop an educational framework for children’s philosophical practice in the way Matthew Lipman (...) did from John Dewey’s philosophy of education, which informed his philosophy for children curriculum and pedagogy. To this end we offer comparisons and contrasts between Camus and the pragmatist educational discourse centred on communities of philosophical inquiry (or, more broadly, collaborative philosophical inquiry). In particular we focus on the phenomenology of inquiry, namely, that “inquiry must begin with a problem, question, or doubt and must aim at a solution or resolution, both of which are genuinely felt—something in which the inquirer actually has a stake” (Gregory & Granger, 2012: 13). We conclude that what Camus calls lucidity has implications for the notion of reconstruction, prominent in Dewey’s thoughts on education, and central to Lipman’s focus on philosophy functioning educationally. (shrink)

I wish to carry out a philosophical inquiry into contemporary intercultural public spheres. The thesis I will support is that the achievement of inclusive public spheres (namely, with respect to our European and Western experience, the accomplishment of democracy) largely depends on one’s willingness and capacity to foster an “appreciation of diversities” by first, enhancing policies and forms of cooperation between the citizens’ emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such (...) an effort from the viewpoint of postWeberian responsibility, that is of an ethics and politics that overcome the traditional divisions between theory and practice, cognition and emotion, “Verantwortung” (responsibility) and “Gesinnung” (conviction), and therefore succeed in enhancing the citizens’ awareness and attitudes as – in Habermas’ words – “democratic co-legislators”. Fiinally, a case study of Matthew Lipman’s “Philosophy for Children/Community of Inquiry” succeeds precisely in embodying this cultural project. (shrink)

Sự tiến bộ nhanh chóng của các nền tảng Công nghệ Thông tin (CNTT) và ngôn ngữ lập trình đã làm thay đổi hình thái vận động và phát triển của xã hội loài người. Không gian mạng và các tiện ích đi kèm ngày càng được mở rộng, dẫn đến sự chuyển dịch dần từ đời sống trong thế giới thực sang đời sống trong thế giới ảo (còn gọi là không gian mạng hay không gian số). Sự mở (...) rộng và phát triển của các Mô hình Xử lý Ngôn ngữ Tự nhiên (Natural Language Processing – NLP) và Mô hình Ngôn ngữ Lớn (Large Language Model – LLM) thể hiện những đặc điểm giống con người về lập luận, nhận thức, sự chú ý và sáng tạo đã giúp con người vượt qua rào cản về khả năng vận hành. Đi kèm với các tiềm năng to lớn của AI là những lỗ hổng bảo mật mới và các rủi ro về an ninh thông tin phức tạp hơn. Khi xã hội vẫn đang cố gắng chuyển mình sang giai đoạn mới để có thể thích ứng với sự biến đổi công nghệ, cuộc cách mạng AI lại tiếp tục diễn ra đòi hỏi chúng ta phải suy nghĩ lại quỹ đạo của quá trình chuyển đổi xã hội vì nó có thể làm trầm trọng hơn các rủi ro an ninh thông tin được trình bày ở trên. Cụ thể, xã hội cần tiến hóa như thế nào để có thể bắt kịp với sự biến đổi mang tính đột phá tạo ra bởi làn sóng công nghệ AI hiện nay? Làm sao để quản lý và tận dụng sức mạnh của chúng trong khi vẫn đảm bảo được an ninh thông tin khi không gian và thời gian sống trong thế giới ảo của chúng ta ngày càng tăng? Phần một của bài viết sẽ bàn về các vấn đề và rủi ro ảnh hưởng đến an ninh thông tin trong kỷ nguyên AI, cũng như là vai trò, lợi thế, và cơ hội của việc vận dụng AI cho mục đích đảm bảo an ninh thông tin. (shrink)

Sự tiến bộ nhanh chóng của các nền tảng Công nghệ Thông tin (CNTT) và ngôn ngữ lập trình đã làm thay đổi hình thái vận động và phát triển của xã hội loài người. Không gian mạng và các tiện ích đi kèm ngày càng được mở rộng, dẫn đến sự chuyển dịch dần từ đời sống trong thế giới thực sang đời sống trong thế giới ảo (còn gọi là không gian mạng hay không gian số). Trong bối (...) cảnh các hoạt động kinh tế và xã hội ngày càng được kết nối tốt hơn thông qua IoT, và sắp tới đây là tiềm năng tích hợp AI vào hầu như mọi mặt của đời sống ở cả thế giới thực và thế giới ảo, thì không chỉ cá nhân, mà cả doanh nghiệp và quốc gia cũng sẽ phải đối mặt với các thách thức chưa từng có tiền lệ đối với rủi ro về an ninh thông tin. Sự mở rộng và phát triển của các Mô hình Xử lý Ngôn ngữ Tự nhiên (Natural Language Processing – NLP) và Mô hình Ngôn ngữ Lớn (Large Language Model – LLM) thể hiện những đặc điểm giống con người về lập luận, nhận thức, sự chú ý và sáng tạo đã giúp con người vượt qua rào cản về khả năng vận hành. Đi kèm với các tiềm năng to lớn của AI là những lỗ hổng bảo mật mới và các rủi ro về an ninh thông tin phức tạp hơn. Khi xã hội vẫn đang cố gắng chuyển mình sang giai đoạn mới để có thể thích ứng với sự biến đổi công nghệ, cuộc cách mạng AI lại tiếp tục diễn ra đòi hỏi chúng ta phải suy nghĩ lại quỹ đạo của quá trình chuyển đổi xã hội vì nó có thể làm trầm trọng hơn các rủi ro an ninh thông tin được trình bày ở trên. Cụ thể, xã hội cần tiến hóa như thế nào để có thể bắt kịp với sự biến đổi mang tính đột phá tạo ra bởi làn sóng công nghệ AI hiện nay? Làm sao để quản lý và tận dụng sức mạnh của chúng trong khi vẫn đảm bảo được an ninh thông tin khi không gian và thời gian sống trong thế giới ảo của chúng ta ngày càng tăng? Các câu hỏi này sẽ được trả lời thông qua bài viết. (shrink)

Philosophy for Children' program that Mathew Lipman and his colleagues have developed is now known in our society and has led to thinking and research in this regard. Thus, to consider the challenges that are in front of this program can lead to the richness of these researches. Three challenges are in front of this program: philosophical, psychological, and educational. The philosophical challenge is due to the point that philosophy is mainly dependent on the history of philosophy and thoughts (...) of preceding philosophers. This dependence should of course be along with critique, but this dependence cannot be denied anyway. Hence, philosophizing cannot be reduced to the methods of thinking. Psychological challenge is rooted in the approaches of developmental psychology that emphasize on phases in human thinking. Accordingly, abstract methods of philosophizing cannot be used in the period of childhood. Educational challenge is related to basic cultural values that might be shaken in the process of philosophical interrogations. The philosophical challenge requires that teaching philosophy to children emphasize on an amalgamation of method and content. The psychological challenge makes us cautious as to looking for more investigations on the periodical characteristic of thinking. And finally, the educational challenge requires that criticizing cultural values, being necessary in active education, is not started from foundational issues of culture. The period of childhood can only be fitted to interrogation of low level cultural issues and values and leave the foundational cultural issues to philosophizing in higher ages. (shrink)

Trưa ngày 20/9/2023, thị trường điện lực quốc gia Úc đã ghi nhận kỷ lục công suất phát từ các nguồn năng lượng tái tạo, bao gồm điện mặt trời áp mái, các nhà máy phát điện mặt trời quy mô lớn và điện gió, đạt mức 70,6%, cao nhất trong lịch sử. Nhiều người vui mừng trước thông tin này. (Tạp chí Kinh tế & Dự báo; ngày 7-10-2023).

Matthew Lipman claims that the community of inquiry is an exemplar of democracy in action. To many proponents the community of inquiry is considered invaluable for achieving desirable social and political ends through education for democracy. But what sort of democracy should we be educating for? In this paper I outline three models of democracy: the liberal model, which emphasises rights and duties, and draws upon pre-political assumptions about freedom; communitarianism, which focuses on identity and participation in the creation (...) of political ends; and deliberative self-governance, whereby citizens deliberatively shape their collective lives in public forums—at various levels of government and in different political and social arenas. I argue that some kind of deliberative democracy is defensible as a preliminary justification for how citizens might shape their lives, and therefore compatible with other forms of democracy, insofar as they can result from democratic deliberations. Acceptance of such a view raises further questions about the purpose or aims of education consistent with this conception of democracy. I contend that it requires an educational model that is committed to aligning curriculum, pedagogy, assessment and school governance to produce a transformational environment that will inform our structures—a commitment to democratic education and not merely education for democracy. Lipman goes part of the way to achieving these ends, but learning how to be proficient at democratic decision-making is like all tasks children and adolescents learn to perform. It involves action, understanding, and awareness of what counts as doing the task adequately. (shrink)

(Mặt trận) - Chế độ sở hữu trong nền kinh tế thị trường định hướng xã hội chủ nghĩa Việt Nam trước hết phải tuân theo các nguyên tắc của nền kinh tế thị trường hiện đại. Trong các nguyên tắc của nền kinh tế thị trường hiện đại, nguyên tắc sở hữu tư nhân là nền tảng của nền kinh tế thị trường - là nguyên tắc quan trọng. Xa rời nguyên tắc này, dù chúng ta cố gắng xây (...) dựng nền kinh tế thị trường thì đó vẫn là một nền kinh tế thị trường khó được quốc tế công nhận. Sở hữu tư nhân hiện đại là chế độ sở hữu được cổ phần hóa, được xã hội hóa rất cao, công khai, minh bạch trên các thị trường chứng khoán. Tính xã hội cao của chế độ cổ phần hóa đã được C.Mác đánh giá, xem như là chế độ sở hữu quá độ sang hình thái kinh tế - xã hội mới. (shrink)

The article assumes that Lipman’s paradigm of ‘Philosophy for Children’ as a ‘Community of Inquiry’ is very useful in extending the range of philosophical practices and the benefits of philosophical community reflection to collective life as such. In particular, it examines the possible contribution of philosophy to the practical and ethical dynamics which, nowadays, seem to characterise many deliberative public contexts. Lipman’s idea of CI is an interesting interpretative key for such contexts. As a result, the article highlights (...) the possibility of understanding a CI essentially in terms of an ethics of responsibility. (shrink)

In this paper, we articulate a version of non-standard A-theory—which we call Flow Fragmentalism—in relation to its take on the issue of supervenience of truth on being. According to the Truth Supervenes on Being (TSB) Principle, the truth of past- and future-tensed propositions supervenes, respectively, on past and future facts. Since the standard presentist denies the existence of past and future entities and facts concerning them that do not obtain in the present, she seems to lack the resources to accept (...) both past and future-tensed truths and the TSB Principle. Contrariwise, positions in philosophy of time that accept an eternalist ontology (e.g., B-theory, moving spotlight, and Fine’s and Lipman’s versions of fragmentalism) allow for a “direct” supervenience base for past- and future-tensed truths. We argue that Flow Fragmentalism constitutes a middle ground, which retains most of the advantages of both views, and allows us to articulate a novel account of the passage of time. (shrink)

When Mathew Lipman first introduced Philosophy for Children to the world, his goal was not to sneak a little academic philosophy into the typical school curriculum, as one might expect from the titles of his first books: Philosophy in the Classroom and Philosophy Goes to School. His goal, rather, was to create a paradigm shift in the field of education itself: namely, to transform the typical hierarchical model into one in which the teacher/facilitator solicits responses from students and hence, (...) in that sense, meets them where they “are at.” This non-hierarchical model, however, has stumbled in taking root, which is, perhaps, not surprising given that the hierarchical model, whether in school, in sport or in the home, appears to be so much easier and so much more efficient. If those of us who support a non-hierarchical model in all these arenas are serious about furthering this approach, it would appear that the onus lies with us to articulate precisely in what ways a hierarchical model falls short. In so doing, we will not only provide ourselves with a precise framework by which to make the case for the importance of adopting a non-hierarchical approach, we will also provide ourselves with a metric whereby we can measure whether our own non-hierarchal practice is true to its justification; and that the approach is not simply non-hierarchal for sake of being non-hierarchical, nor quasi-authoritarianism for the sake of more wide-spread acceptance. It is the articulation of the flaws of a hierarchical model that non-hierarchal model can correct that will be the focus of the analysis here. (shrink)