Bestrewn with relics of subjugation, the frameworks that hinge on social progress have failed to appraise the plight of the marginalized in the democratic discourse. This is the case in the Philippines, as in other fringed spaces caught in hegemonic world-building. In this setup, emancipation is anchored in salvific attempts – salvaging the marginalized from a messianic standpoint. This tends to produce a pejorative image of the marginalized as incapable of self-determination. I argue in a three-part discussion: (1) reexamine the (...) locus of the margin in critical theorizing; (2) retrace the act of recognition vis-à-vis the emancipative struggle; (3) present that the lifeworld of the marginalized offers redemptive alternatives for emancipation. Further, I argue that this offers a foremost framework in critical theorizing at the margin since their situatedness affords a stance that has not formed a patina of the West but is primarily informed by their rich local periphery. (shrink)

The first and greatest commandment according to Jesus, and so the one most central to Christian practice, is the command to love God. We argue that this commandment is best interpreted in aretaic rather than deontic terms. In brief, we argue that there is no obligation to love God. While bad, failure to seek and enjoy a union of love with God is not in violation of any general moral requirement. The core argument is straightforward: relations of intimacy should not (...) be morally imposed upon autonomous beings. We contend that such reasoning applies to human beings’ relationship to God. So, even if our ultimate end is to enjoy communion with God, God has no right that human beings seek a relationship with him. If this is correct, then the command to ‘love God’ is not the sort of moral principle that can be supported by threats of hellfire or other forms of coercion. (shrink)

The Covid-19 virus has affected everyone, and some are still getting better. The changes the pandemic brought about pushed us to use conventional survival methods. It is necessary for both teachers and students to quickly switch to an entirely new method to carry on with their school program This study aims to ascertain the elementary teachers' attitude toward changes and how it mediates the job-related issues that the pandemic brought about, particularly in the mode of delivery of learning during these (...) times, as well as its impact on the coping response that the teachers use to cope up with these changes. To assess the current state of the variable, the research employs a descriptive survey methodology. The study revealed that teacher respondents’ profiles were significantly influenced by the coping response; the data presented that age is the only variable with a significant relationship with the coping response, while between job-related issues and coping strategies, the data show that the distribution/retrieval of modules influences all facets of coping strategy. It is also found that the respondent’s job-related issues significantly correlate with all the attitudes toward change. Most evidently the effect of the authentic assessment and students’ engagement with the teacher’s resistance to these changes in distance learning. This study recommends that school conduct seminars promoting work-life balance as well as administrators assisting teachers when it comes to the use of technology. (shrink)

Hylomorphism is the Aristotelian theory according to which substances are composites of matter and form. If my house is a substance, then its matter would be a collection of bricks and timbers and its form something like a structure that unites those bricks and timbers into a single substance. Contemporary hylomorphists are divided on how to understand forms best, but a prominent group of theorists argue that forms are emergent powers. According to such views, when material components are arranged appropriately, (...) a novel substance emerges with the power to impose unity on its components through time. I argue that these accounts of form fall prey to a bootstrapping problem, and so, suffer from issues of redundancy, given plausible assumptions about inherence. In their place, I suggest an ontologically minimalist conception of forms as collective manifestations of the powers of matter. (shrink)

Hylomorphism is the Aristotelian theory according to which substances are composed of matter and form. If a house is a substance, then its matter would be a collection of bricks and timbers and its form something like the structure of those bricks and timbers. It is widely agreed that matter bears a mereological relationship to substance; the bricks and timbers are parts of the house. But with form things are more controversial. Is the structure of the bricks and timbers best (...) conceived as a part of the house, or is it related to the house in some non-mereological fashion? Kathrin Koslicki argues that substances have formal parts, that forms are best conceived as bearing a mereological relation to substances. This paper shows that her argument fails, given the traditional and plausible distinction between substances and accidental unities. I close with a brief suggestion for a non-mereological construal of forms. (shrink)

Hylomorphism is the theory that objects are composites of form and matter. Recently it has been argued that form is structure, or the arrangement of an object's parts. This paper shows that the principle of form cannot be ontologically exhausted by structure. That is, I deny form should be understood just as the arrangement of an object's parts. I do so by showing that structure cannot play the role form is supposed to in a certain domain of objects, specifically, in (...) mereological simples. Thus, I show that Hylomorphism does not reduce to Structuralism. I also draw out some important consequences from my argument for Hylomorphism in general. (shrink)

Hylomorphists claim that substances—human beings, oak trees, chemical compounds—are compounds of matter and form. If a house is a substance, then its matter would be some bricks and timbers and its form the structure those bricks and timbers take on. While hylomorphism is traditionally presented as a theory of change, it only treats the coming-to-be and passing-away of matter-form compounds. But many hylomorphists understand forms to be entities in their own right, as parts or constituents of substances. So, a neglected (...) question arises: how, when, and from where do forms come to be? I take up the view of one prominent and representative hylomorphist, Kathrin Koslicki, and argue that she cannot answer these questions satisfactorily. I close with a proposal for an account of the generation of forms based on machinery many hylomorphists already accept, namely, causal powers, that points to a deflationary metaphysics of form. (shrink)

Hylomorphism is the Aristotelian theory according to which objects are composites of form and matter. Form is what unifies the various parts of an object – the matter – into a cohesive whole. Some contemporary hylomorphists argue their theory applies beyond the realm of concreta, and that it explains the unity of various abstract entities. Not everyone agrees. Recent criticism alleges that hylomorphism fails to explain the unity of certain abstract entities, namely, complex properties – properties with other properties as (...) proper parts. Here, I both respond to this criticism and show that and how hylomorphism extends to the domain of complex properties. By discussing hylomorphism’s applicability to the hitherto unchartered domain of complex properties, I hope to defend its credentials as a general mereological theory. (shrink)

A proposta deste trabalho é investigar a contribuição da filosofia de Henri Bergson para as discussões atuais sobre a memória. Atualmente, o debate concentra-se entre as teorias causalistas e as teorias simulacionistas acerca da memória. O primeiro grupo defende que entre a representação atual de uma experiência passada e esta experiência, há uma conexão causal. Por outro lado, o segundo grupo entende que a principal contribuição para as representações atuais a respeito de eventos passados surge das condições do momento presente, (...) dispensando a necessidade de uma relação entre a experiência e a representação atual. Henri Bergson, no final do século XIX, apresentou a memória como uma faculdade prática, cuja função é auxiliar na tomada de decisões a partir das informações adquiridas anteriormente. De modo que são as condições do sujeito no momento presente que indicarão quais lembranças serão evocadas. Os conteúdos destas lembranças não são idênticos aos conteúdos do momento em que foram apreendidos, pois as lembranças, na sua concepção, alteram-se ao longo do tempo conforme novas informações são obtidas. Até este ponto, parece haver uma grande aproximação entre a filosofia bergsoniana acerca da memória e a compreensão simulacionista. Contudo, Bergson também entende que a lembrança retida depende da percepção, ocasionando uma representação, que o sujeito teve no momento da experiência, afirmando a existência de uma relação causal entre a representação no momento passado e a representação no momento em que a lembrança é evocada. Portanto, podemos reconhecer aspectos da memória na concepção bergsoniana tanto no modelo causalista, quanto no modelo simulacionista apresentados no debate contemporâneo. A nossa pretensão é, a partir da verificação sobre quais aspectos a filosofia de Bergson se aproxima e se afasta das teorias atuais, reconhecer a quais objeções ela está exposta, bem como que vantagens tem na pesquisa contemporânea em filosofia da memória. Assim como todo estudo relacionado à mente, o trabalho em torno da memória trouxe diversas descobertas e hipóteses no último século, ou seja, o conhecimento a respeito do tema avançou significativamente desde as considerações realizadas por Bergson. Acreditamos que o resgate histórico é importante para evitar a possibilidade de que elementos inclusos em constatações filosóficas mais antigas, e que podem ser de interesse para a pesquisa atual, não sejam vistos. Dividiremos a apresentação deste trabalho em três seções: na primeira, abordaremos as teorias causalista e simulacionista da memória; na segunda, exporemos a filosofia da memória de Bergson; por fim, relacionaremos a compreensão bergsoniana acerca da memória com o debate atual para detectarmos quais aspectos foram derrotados e quais têm se mantido ao longo de todos estes anos após a publicação de Bergson. (shrink)

Este artigo pretende analisar três teorias a respeito do que é o objeto intencional da memória. As teorias abordadas são o realismo direto, o realismo representativo e o pragmatismo em filosofia da memória. A primeira delas defende que quando lembramos, acessamos um evento passado sem intermédios; a segunda argumenta que acessamos diretamente uma representação do evento passado; a última, elaborada recentemente, afirma que nossas lembranças são determinadas por nossas ações. Apresentamos a ideia central de cada teoria, com quais outras teorias (...) sobre a memória elas relacionam e as principais objeções que enfrentam. Após isso, demonstramos a nossa posição, qual seja, o realismo representativo nos parece a alternativa mais viável entre as opções atuais. (shrink)

This paper discusses two novels by contemporary writer Inga Iwasiów (b. 1963), Bambino (2008) and Ku słońcu [Towards the Sun] (2010), in the context of geopolitical, ideological, social and psycho-cultural transformations as they specifically affect different generations of inhabitants of the Polish city of Szczecin (pre-1945 German Stettin) from 1945 until the first decade of the 21st century. Bambino covers the years 1945–1981, but also contains flashbacks to pre-war memory of Stettin and to the suppressed experiences of the new post-war (...) inhabitants, as well as ‘flash-forwards’ to post-1989, post-communist reality; Ku słońcu covers 1981 to the first decade of 2000s. It shows how the novels portray these transformations through the experience primarily of women (but not only) — in Bambino, through the main protagonists: Ula (formerly Ulrike), Anna and Marysia, and through that of the hidden narrator Magda (Marysia’s daughter born in the same year as the author, Iwasiów, 1963); and in Ku słońcu, primarily through the experience of Magda herself, as well as through that of two generations of ‘feminist’ academics: Małgorzata and Sylwia (in which it is hard not to perceive the personal experience of the author, though she is at pains to emphasize elsewhere that her work is a collective biography of the city, not so much of herself). The analysis follows Katarzyna Chmielewska’s supposition that contemporary Polish fiction dealing with the past ‘constantly oscillates between memory and genealogy’, and that it raises raw issues not yet addressed by historians; it also derives inspiration from the new ‘postdependency’ studies proposed by Hanna Gosk and Ryszard Nycz. It also attempts to capture the specific nature of Iwasiów’s use of language, her style of feminism, her method of portraying place, and the connections in her prose between place and memory. (shrink)

The urgent call by UNESCO to scale up interventions for the achievement of sustainable development goals motivated this study to assess the level and association of teachers' (n =107) and students' (n = 342) knowledge, attitudes, and behaviors (KAB) regarding education for sustainable development, focusing on Pili (Canarium ovatum). This is a subset of a larger project that involves Pili to contextualize learning and instructional materials. The researchers used a descriptive cross-sectional survey approach and distributed a questionnaire through Google Forms. (...) KAB levels were categorized into poor, moderate, and high using descriptive data analysis, and their association with one another was determined by using Pearson's Chi- square. The findings indicated that, although the associations among the KAB of teachers were distinct from those of the students, they both perceived that possessing favorable knowledge and attitudes was insufficient to generate positive behaviors. Thus, the efforts to increase teachers' and students' motivation and involvement and to help them carry out favorable behaviors toward sustainable development were imperative. Given this, identifying the barriers to converting knowledge and attitudes into behaviors and considering the factors that involved the association of KAB in promoting sustainable development, particularly in education, were recommended. (shrink)

E.J.Lowe was a prominent and theistically–inclined philosopher who developed and defended a four–category ontology with roots in Aristotle’s Categories. But Lowe engaged in little philosophical theology and said even less about how a divine being might fit into his considered ontology. This paper explores ways in which the reality of a divine being might be squared with Lowe’s ontology. I motivate the exploration with a puzzle that suggests Lowe must reject either divine aseity or the traditional view that God is (...) a substance. After showing that the puzzle cannot be overcome by rejecting one of its premises, I consider ways in which Lowe might try to reject the puzzle wholesale. I argue that the best way to reject the puzzle is to countenance a fifth fundamental category, the category of supernatural substance. (shrink)

Job motivation remains an area of concern among researchers due to the rising issues of poor or lack of motivation among workers. This refers to one’s personal will or drives to perform a task at work. Meanwhile, job satisfaction refers to an employee’s sense of fulfillment with his or her work experience. Therefore, the current study utilized the descriptive- correlational research design to investigate the impact of job motivation on the job satisfaction of accountants. To gather essential data and achieve (...) the objectives of the study, Multidimensional Work Motivational Scale (MWMS) and Minnesota Satisfaction Questionnaire (MSQ) were administered to the target respondents. The collected data were then analyzed using a Multiple Regression Analysis; findings revealed that job motivation has a significant impact on the job satisfaction of accountants. Additionally, the results of this study were carefully evaluated and discussed, and recommendations were made to benefit the stakeholders of the study and contribute to the existing body of knowledge. (shrink)

It is uncontroversial that artifacts like statues and tables are mind-dependent. What is controversial is whether and how this mind-dependence has implications for the ontology of artifacts. I argue the mind-dependence of artifacts entails that there are no artifacts or artifact joints in the extra-mental world. In support of this claim, I argue that artifacts and artifact joints lack any extra-mental grounding, and so ought not to have a spot in a realist ontology. I conclude that the most plausible story (...) about artifacts is that they are in minds of suitably intelligent creatures, and not the extra-mental world. Artifacts and their joints are merely mental projections onto a world of ‘indifferent materials’. With this established, I show how many cases of object coincidence, the view that more than one material object can be located in the same exact region of space-time, cannot occur. (shrink)

Teachers are the frontline workers in sustaining quality education; hence, assessing their knowledge, attitudes, and behaviors (KAB) allows them and the administrators to create better training, programs, and instructional materials. The objective is to develop and validate a quick and accessible online instrument to assess the teachers’ KAB towards sustainable development in the Philippine context, as part of a bigger project to integrate Pili (Canarium ovatum) into education. The researchers administered the instrument using a cross-sectional survey method through Google Forms (...) in which respondents (n = 206) had voluntarily answered. The 24-item tool, anchored on the 2030 sustainable development goals and their complex systems, is reliable and valid based on the confirmatory factor analysis, and Cronbach’s alpha and Fleiss’s kappa estimates. The results showed that having favorable knowledge and attitudes toward sustainable development is inadequate to create positive behaviors. The adaptation of the developed instrument, the use of findings for intercultural and cross-cultural studies, and further investigations are recommended. (shrink)

Gamification in education offers an innovative way of learning. However, some studies claim that, while it helps raise students’ motivation, the kind of motivation is extrinsic and, so, intrinsic motivation declines with time. The researchers used the descriptive research design to describe the STEM students’ intrinsic motivation along with the utilization of game elements in teaching genetics through a learning management system. The researchers collected quantitative data using the Intrinsic Motivation Inventory, which were analyzed through descriptive statistics and complemented with (...) qualitative data from the students’ journals and interviews. Overall, the students agreed (M = 5.38, SD = 1.20) that gamification, despite being characterized as extrinsically motivating, had intrinsically motivated them. Its proper implementation helps students adapt to and overcome unfavorable behaviors towards competitiveness and emphasizes the role of teachers in facilitating learning. Time constraints, peer pressure, and distractions were noted; hence, more research is needed to address these challenges and determine the long-term effects of gamification. (shrink)

Theists claim that God can make a causal difference in the world. That is, theists believe that God is causally efficacious, has power. Discussion of divine power has centered on understanding better the metaphysics of creation and sustenance, special intervention, governance, and providing an account of omnipotence consistent with other divine attributes, such as omnibenevolence. But little discussion has centered on what, deep down ontologically, God’s power is. I show that a number of prominent accounts of power fail to model (...) what divine power could be, and then develop an account based on teleological and primitivist accounts of power. (shrink)

Agent-based virtue ethical theories must deal with the problem of right action: if an action is right just in case it expresses a virtuous motive, then how can an agent perform the right action but for the wrong reason, or from a vicious motive? Some recent agent-based accounts purport to answer this challenge and two other related problems. Here I assess these accounts and show them to be inadequate answers to the problem of right action. Overall, it is shown that (...) the most recent and promising attempts at squaring agent-based virtue ethics with commonsense morality are flawed, and so, the case for agent-basing in general that much dimmer. (shrink)

It is hardly a novel claim that the work of Ursula K. Le Guin (1929–2018) contains influences from philosophical Daoism, but I argue that this influence has yet to be fully understood. Several scholars criticize Le Guin for misrepresenting Daoist ideas as they appear in ancient Chinese philosophical texts, particularly the Dao De Jing and the Zhuangzi. While I have sympathy for this charge, especially as it relates to Le Guin’s translation of the Dao De Jing, I argue that (...) it fails to understand the extent to which her fiction contains her own philosophical development of Daoist ideas. Looking at some of her most influential works (e.g., The Left Hand of Darkness, The Dispossessed, The Lathe of Heaven, A Wizard of Earthsea, etc.), I suggest that Le Guin’s fiction is better seen as a refocusing of Daoist concepts such as complementary contrasts and non-action (wu wei) in the contexts of modern feminism, modern anarchism, science fiction, and fantasy. Le Guin was not trying to represent ancient Daoism as a scholar. Rather, she was trying to reimagine Daoism as a creative artist and philosopher in her own right. This way of viewing Le Guin’s work does not fully exorcise the specter of the possibility of Orientalist cultural appropriation, but it does make the issue more complex in a way that can deepen further conversations. To what extent can an artist be guilty of misrepresentation if representation was not, strictly speaking, her goal? I end with a brief reflection on what is perhaps the deepest philosophical lesson of Le Guin’s work: everything is more complicated than it first appears. On that note, the present article is an attempt not just to do philosophy about Le Guin, but to do philosophy in a Le Guinian fashion, which requires rethinking the metaphor of combat that guides much academic philosophy today. (shrink)

Epitome L'Univers Les plus loin scintillements de l'Univers ne sont pas une lointaine bordure de finition. Mais des voyageurs concernés, émissaires de l’âge lumière. Ainsi, ici et dans le présent, dans un moment, au-delà dans l'obscurité, se dévoile l'assise du passé energetique, de l’âge noir de l'Univers. Martin J. B. Thibault Janvier 2021 .

Les modèles cosmologiques actuels sont construits sur la base de la relativité générale. Les solutions des équations spécifiques, Friedmann-Lemaître-Robertson-Walker, permettent de modéliser l'évolution de l'univers à partir du Big Bang . Certains paramètres de l'univers ont été établis par des observations. Sur la base de ces données et d'autres données d'observation, les modèles peuvent être testés . Les observations sur la vitesse d'expansion de l'univers permettent d'estimer la quantité totale de matière, dont certaines théories prédisent que 90% sont de la (...) matière noire, avec de masse mais sans interactions électromagnétiques, et ne peuvent pas être directement observées. DOI: 10.13140/RG.2.2.30980.96641 . (shrink)

On propose ici de clarifier ce qu’Anaximandre entendait par « le divin » et ce qu’il appelait des « dieux ». À partir d’une réévaluation des sources anciennes, on soutient que cette enquête peut aider à comprendre son modèle cosmologique et le problème des cataclysmes dans son système. Trois hypothèses sont avancées à cette fin : [i] que dans Physique, III, 4, 203b3 15, le syntagme τὸ ἄπειρον renvoie à une notion concrète de substrat infini ; [ii] que dans ce (...) même passage, Aristote n’a probablement pas attribué aux philosophes de la nature – y compris Anaximandre – la thèse selon laquelle τὸ ἄπειρον est divin, mais plutôt la thèse selon laquelle ils comprennent le divin comme étant immortel et impérissable ; [iii] qu’Anaximandre, en supposant que « les astres célestes » sont des dieux, admettrait qu’ils naissent mais ne se détruisent pas – ce qui réfuterait l’idée d’un cataclysme universel chez lui. En conclusion, l’étude discute en quoi consisterait la gouvernance cosmique de τὸ ἄπειρον dans un univers divisé en trois niveaux et propose que cette gouvernance viendrait du fait que τὸ ἄπειρον possède un mouvement éternel. (shrink)

J’ai lu de nombreuses discussions récentes sur les limites du calcul et de l’univers en tant qu’ordinateur, dans l’espoir de trouver quelques commentaires sur le travail étonnant du physicien polymathe et théoricien de la décision David Wolpert, mais n’ont pas trouvé une seule citation et je présente donc ce résumé très bref. Wolpert s’est avéré quelques théoricaux d’impossibilité ou d’incomplétude renversants (1992 à 2008-voir arxiv dot org) sur les limites de l’inférence (computation) qui sont si généraux qu’ils sont indépendants de (...) l’appareil faisant le calcul, et même indépendamment des lois de la physique, ainsi ils s’appliquent à travers les ordinateurs, la physique, et le comportement humain. Ils utilisent la diagonalisation de Cantor, le paradoxe menteur et les worldlines (lignes du monde) pour fournir ce qui peut être le théorème ultime dans Turing Machine Theory, et apparemment fournir des aperçus de l’impossibilité, l’incomplétude, les limites du calcul, et l’univers comme ordinateur, dans tous les univers possibles et tous les êtres ou mécanismes possibles, générant, entre autres, un principe d’incertitude mécanique non quantique et une preuve de monothéisme. Il existe des connexions évidentes à l’œuvre classique de Chaitin, Solomonoff, Komolgarov et Wittgenstein et à l’idée qu’aucun programme (et donc aucun dispositif) ne peut générer une séquence (ou un dispositif) avec une plus grande complexité qu’il ne possède. On pourrait dire que cet ensemble de travaux implique l’athéisme puisqu’il ne peut y avoir d’entité plus complexe que l’univers physique et du point de vue wittgensteinien, « plus complexe » n’a aucun sens (n’a pas de conditions de satisfaction, c’est-à-dire véridique ou test). Même un « Dieu » (c’est-à-dire un « dispositif » avec un temps/ espace et une énergie illimité) ne peut pas déterminer si un « nombre » donné est « aléatoire», ni trouver un certain moyen de montrer qu’une « formule » donnée, un « théorème » ou une « phrase » ou un « dispositif » (tous ces jeux de langage complexes) fait partie d’un « système » particulier. Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deux systemes peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir 'Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 2ème ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

Selon l’interprétation traditionnelle, la révolution copernicienne, qui opère le passage du géocentrisme à l’héliocentrisme, aurait détrôné et dévalorisé l’homme, en lui retirant sa position cen­trale, et donc privilégiée, dans le cosmos, pour le reléguer sur une planète devenue analogue aux autres et occupant une place quelconque à l’intérieur du système solaire. Cette inter­prétation ne pèche pas seulement dans sa compréhension de l’héliocentrisme copernicien, mais également dans sa percep­tion du géocentrisme aristotélico-médiéval. Il faut donc dénon­cer sa fausseté générale et, plus encore, (...) lui substituer un autre schéma interprétatif qui, peut-être moins évocateur de notre rapport au monde, soit plus respectueux de la vérité historique. ––– According to the traditional interpretation, the Copernican revo­lution, which brought about the transfer from geocentrism to heliocentrism, is said to have dethroned and devalued man by removing his central and hence privileged position in the cos­mos and by relegating him to a planet now seen as analogous to others occupying an insignificant position within the solar system. This interpretation fails not only in its understanding of Copernican heliocentrism, but also in its percep­tion of Aristo­telian mediaeval geocentrism. It is necessary, therefore, not only to denounce its general falsity, but also to substitute for it a different interpretative scheme which, although it may empha­size less our link with the world, may be more respectful of historical truth. (shrink)

The object of our reflection is to examine whether Aristotle's proof of the eternity of the Universe has a scientific character or only a dialectical one, as Thomas Aquinas claims. On this response depends faith in Creation. -/- L’objet de notre réflexion est d’examiner si la preuve de l’éternité de l’Univers avancée par Aristote a un caractère scientifique ou bien seulement dialectique, comme le prétend Thomas d’Aquin. De cette réponse dépend la foi en la Création.

Je suis très habitué à des livres étranges et des gens spéciaux, mais Hawkins se distingue par son utilisation d’une technique simple pour tester la tension musculaire comme une clé de la «vérité» de tout type de déclaration que ce soit, c’est-à-dire pas seulement à savoir si la personne testée croit, mais si c’est vraiment vrai! Ce que l’on sait bien, c’est que les gens montreront des réponses physiologiques et psychologiques automatiques, inconscientes à peu près tout ce à quoi ils (...) sont exposés : images, sons, toucher, odeurs, idées, personnes. Donc, la lecture musculaire pour découvrir leurs vrais sentiments n’est pas radicale du tout, contrairement à l’utiliser comme un bâton dousing (plus de lecture musculaire) pour faire "science paranormale". Hawkins décrit l’utilisation de la tension décroissante dans les muscles d’un bras en réponse à l’augmentation de la charge cognitive provoquant ainsi le bras à baisser en réponse à la pression constante des doigts de quelqu’un. Il semble ignorer qu’il existe un vaste effort de recherche en psychologie sociale, longtemps établi et vaste, appelé par des expressions telles que la « cognition implicite », l'« automaticité », etc., et que son utilisation de la « kinésiologie » est une petite section. En plus du tonus musculaire (rarement utilisé), les psychologues sociaux mesurent l’EEG, la réponse cutanée galvanique et le plus souvent les réponses verbales aux mots, aux phrases, aux images ou à des situations qui varient parfois de quelques secondes à des mois après le stimulus. Beaucoup, tels que Bargh et Wegner, prennent les résultats pour signifier que nous sommes des automates qui apprennent et agissent en grande partie sans sensibilisation via S1 (système automatisé 1) et beaucoup d’autres tels que Kihlstrom et Shanks disent que ces études sont imparfaites et nous sommes des créatures de S2 (système délibératif 2). Bien que Hawkins ne semble pas avoir d’idée, comme dans d’autres domaines de la psychologie descriptive de la pensée de l’ordre supérieur, la situation concernant «l’automaticité» est toujours aussi chaotique qu’elle l’était quand Wittgenstein décrit les raisons de la stérilité et la stérilité de la psychologie dans les années 30. Néanmoins, ce livre est une lecture facile et certains thérapeutes et les enseignants spirituels peuvent le trouver utile. Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deux systeme peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir «Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 3e ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

Ce n'est pas en pensant que nous créons des mondes. C'est en comprenant le monde que nous apprenons à penser. La cosmovision est un terme qui devrait désigner un ensemble de fondements d'où émerge une compréhension systémique de l'Univers, de ses composantes comme la vie, le monde dans lequel nous vivons, la nature, le phénomène humain et leurs relations. C'est donc un champ de la philosophie analytique nourri par les sciences, dont l'objectif est cette connaissance agrégée et épistémologiquement soutenable de (...) tout ce que nous sommes et contenons, qui nous entoure, et qui nous concerne de quelques manières que ce soit. C'est quelque chose d'aussi vieux que la pensée humaine et, en plus d'utiliser des éléments de la cosmologie scientifique, il englobe tout ce qui, dans la philosophie et la science, se réfère à l'univers et à la vie. Une cosmovision n'est pas un ensemble d'idées, d'hypothèses et de suppositions, mais un système établi sur l'observation, l'analyse, la preuve et la démonstration. Aucune cosmovision n'entend définir, établir ou proposer, mais seulement comprendre, analyser et interpréter. Chacun de nous construit et transporte sa cosmovision tout au long de sa vie, sans établir de forme, comme toile de fond de nos pensées et de nos comportements. Linguistiquement, le terme « cosmovision » dériverait de l'allemand, équivalent au concept de « Weltanschauung », tel qu'il a été utilisé par plusieurs philosophes. Cependant, cette relation linguistique n'est pas applicable, car elle contredit ce que nous proposons comme cosmovision. Ce mot allemand fait référence à une vision prélogique ou proto-expérimentale de la réalité, avec un contexte intuitif et loin des connaissances critiques encore inexistantes au moment de sa formulation. Sans aucun doute, les cosmovisions, au sens où nous les entendons, abritent et utilisent ces éléments proto-expérimentaux ou prélogiques qui incluent l'histoire, l'inconscient collectif et tous les archétypes que nous portons. Or, dans le concept que nous appliquons ici, la cosmovision va bien au-delà de ce contenu, d'abord en le soumettant constamment à la pensée critique actuelle et enfin en faisant de l'expérience analytique (et non de la pensée elle-même ou de l'intuition) son univers réel. António Lopes expose l'étendue de ce contenu : [ ] « Les cosmovisions ne sont pas le produit de la pensée. Ils ne naissent pas du simple désir de savoir. L'appréhension de la réalité est un moment important dans sa configuration, mais, néanmoins, ce n'en est qu'un. Elle vient de la conduite vitale, de l'expérience de la vie, de la structure de notre totalité psychique. L'élévation de la vie à la conscience dans la connaissance de la réalité, dans l'évaluation de la vie et dans la réalité volitive est le travail lent et ardu que l'humanité a fait dans le développement des conceptions de la vie. (W.Dilthey, 1992 [1911] : 120). Dans cet ouvrage, nous cherchons à esquisser une cosmovision fondée sur les réalités que la science offre aujourd'hui. Nous ne proposons, à aucun moment, de faire de la science ; ou théoriser la philosophie, mais nous chercherons toujours à être soutenus par eux ou, du moins, protégés par eux des distorsions cognitives que nous portons habituellement. -/- . (shrink)

This essay offers a revisionist defense of classical utilitarianism from an infamous objection to it, which is derived from American science fiction writer, Ursula Le Guin’s, short story, “The Ones Who Walk Away from Omelas.” To that effect, the reply takes inspiration from Le Guin and John Stuart Mill in appealing to the natural law theoretical concept of conscience. I argue that a conscientious utilitarian ethic can escape Le Guin’s objection more satisfactorily than other popular utilitarian ethics. Along the (...) way, this essay discusses at length conscience and its place in moral epistemology, both as it occurs in the natural law tradition and in Mill. The natural law account of conscience is defended and Mill’s account is critiqued. Consequently, this paper also provides an interesting synthesis of utilitarianism with natural law ethics. (shrink)

This paper challenges the notion that the only way to progress to a post-capitalist society is through the wholesale destruction of the capitalist economic system. Instead, I argue that Craft —an existential state and praxis informed by the creation and maintenance of objects of utility—is uniquely situated to effectively reclaim these systems due to its its focus on materiality over abstraction and its unique position as a socially aware form of praxis. This argument focuses not on competition, but on hyper-abstraction (...) as the key driver of capitalist exploitation and its most glaring ethical flaw. Karl Marx's work on commodity fetishism is key to understanding this misguided form of abstraction which displaces commodities so far from their functional form that they feed into what Martin Heidegger termed gestell , or enframing. Postmodern attempts to destabilize capitalist influence in the fine arts, like the de-objectification of the 1960s described by Ursula Meyer, often fell victim to the same fetishistic mindset and simply increased the hold of capitalism within the arts. The enframing worldview that Heidegger warns us about is fed by hyper-abstraction, and while he directly offers up art as the remedy to this situation via poiēsis , key moments in his writings on the related notion of geschick support this new notion of Craft , rather than the fine arts, as a more capable system for the rehabilitation of modern society. (shrink)

Using Ursula K. Le Guin’s The Left Hand of Darkness as an inspirational backdrop, a novel whose story unfolds on a genderless planet that nevertheless relies on reproductive sex for the sake of generativity, this paper tackles the sex/gender debate, its entanglements with procreation, and its consequences for transgender pregnancies. More specifically, I analyze three issues that pose barriers to thinking about a more inclusive reproductive ethics: state-sanctioned sterilization, non-reproductive futurism, and access to assisted reproductive technology.

This "book review" was published as the preface of Karl Renz's entertaining book If You Wake Up, Don't Take It Personally: Dialogues in the Presence of Arunachala (Aperion 2011). The subject matter is Neo-Vedānta.

Many philosophers, following Williamson (The Philosophical Review 105(4): 489–523, 1996), Williamson (Knowledge and its Limits, Oxford, Oxford Univer- sity Press, 2000), subscribe to the constitutive rule account of assertion (CRAA). They hold that the activity of asserting is constituted by a single constitutive rule of assertion. However, in recent work, Maitra (in: Brown & Cappelen (ed). Assertion: new philosophical essays, Oxford, Oxford University Press, 2011), Johnson (Acta Analytica 33(1): 51–67, 2018), and Kelp and Simion (Synthese 197(1): 125–137, 2020a), Kelp and (...) Simion (in: Goldberg (ed) The Oxford Handbook of Assertion, Oxford, Oxford University Press, 2020b) aim to show that, for all the most popular versions of the constitutive rule of assertion proposed in the literature, asserting is not an activity constituted by a single constitutive rule and that therefore CRAA is very likely false. To reach this conclusion, they all present a version of what can be dubbed the engagement condition objection. That is, they each propose a necessary condition on engaging in rule-constituted activities. Then they argue that, for all the most popular versions of the constitutive rule of assertion proposed in the literature, one can make assertions without satisfying this condition. In response, I present a counterexample that shows that the proposed engagement conditions lead to coun- terintuitive results, and I propose an alternative that better captures our intuitions. Then I argue that this alternative engagement condition is compatible with all the most popular versions of the constitutive rule of assertion. (shrink)

Перевод статьи: Davies T., Chandler R. Online deliberation design: Choices, criteria, and evidence // Democracy in motion: Evaluating the practice and impact of deliberative civic engagement / Nabatchi T., Weiksner M., Gastil J., Leighninger M. (eds.). -- Oxford: Oxford univ. press, 2013. -- P. 103-131. А. Кулик. -/- Вниманию читателей предлагается обзор эмпирических исследований в области дизайна онлайн-форумов, предназначенных для вовлечения граждан в делиберацию. Размерности дизайна определены для различных характеристик делиберации: назначения, целевой аудитории, разобщенности участников в пространстве и во (...) времени, среды коммуникации и организации делиберативного процесса. После краткого обзора критериев оценки вариантов дизайна рассматриваются эмпирические данные, соотносящиеся с каждым из вариантов. Эффективность онлайн-делиберации зависит от того, насколько условия коммуникации соотносятся с заданиями делиберации. Компромиссы, как, например, между анонимным или идентифицируемым участием, предполагают различные дизайны в зависимости от цели делиберации и состава участников. Выводы исследования получены на материале существующих технологий и могут измениться по мере коэволюции технологий и пользователей. (shrink)

French translation by G. B. Côté and Roger Lapalme of "A Geneticist's Roadmap to Sanity" (G. B. Côté, 2019) with added bibliography. -/- À voir le monde d’aujourd’hui, on pourrait croire que nous avons perdu la raison. Je veux explorer ici les fondements mêmes de notre existence. Je discuterai brièvement du libre arbitre, de l’éthique, de la religion, de la souffrance, du dualisme cartésien et de l’état de conscience, avec un arrière-plan promulguant l’importance de la physique quantique d’aujourd’hui et de (...) l’intemporel. Pour ce faire, je devrai d’abord établir que le platonisme mathématique est une prémisse essentielle pour qu’un univers (ou même un multivers) prenne forme, et j’introduirai les trois modes d’existence abstrait, virtuel et concret (en philosophie) correspondant respectivement aux concepts d’information, d’énergie et de masse (en physique). Cet article constitue un bref exposé de ma théorie du tout. (shrink)

This paper defends Aristotle’s project of deriving the order of time from the order of change in Physics 4.11, against the objection that it contains a vicious circularity arising from the assumption that we cannot specify the direction of a change without invoking the temporal relations of its stages. It considers and rejects a solution to this objection proposed by Ursula Coope, and proposes an alternative solution. It also considers the related problem of how the temporal orders and directions (...) derived from individual changes can together constitute a single, globally consistent order and direction of time. (shrink)

A mesure qu'ils avancent dans leur œuvre de prospection, les sémioticiens s'aperçoivent que tout est communication, la langue bien sûr, mais aussi les images, les sons, les objets, les gestes, et que tous ces phénomènes constituent des systèmes de signes qui doivent être étudiés en ramenant chaque message aux codes qui en régissent l'émission et la compréhension. Comprendre les systèmes de signes impose toutefois d'envisager les codes comme des structures, puis de recouvrir à des structures toujours plus vastes, dans un (...) mouvement de régression vers la matrice originelle de toute communication possible, vers un prétendu Code des Codes qui devrait représenter la détermination " naturelle " précédant toute culture. Mais si la sémiotique s'engageait dans cette voie, elle ne pourrait qu'aboutir à la " source " de toute structure possible, forcément non structurée, à ce qu'Umberto Ecco appelle la structure absente. Son livre, tout en refusant ce Code des Codes, essaie de montrer que tout acte communicatif est dominé par la présence massive de codes socialement et historiquement déterminés. La sémiotique découvre ainsi dans la dialectique entre code et message les rapports entre l'univers de signes et l'univers des idéologies, qui se reflètent dans les modes communicatifs préconstitués, et elle relie le monde des choses au monde de la culture, qui formalise les choses non pas pour les reconnaître comme elles sont mais afin de les transformer. Après avoir étudié dans L'œuvre ouverte (1965) les structures des langages expérimentaux de l'art contemporain, Umberto Ecco traite ici l'ensemble des problèmes sémiotiques et ce livre constitue à la fois sa contribution à la recherche en cours et le panorama actuellement le plus vaste et le plus complet sur les préalables constitutifs à toute sémiotique et sur l'état présent du structuralisme. (shrink)

Coincidenţa contrariilor reprezintă un punct esenţial în gândirea umanităţii, echivalând, în cele din urmă, cu dorinţa omului de a aduna într-un tot unitar pe cele ce se opun în univers. Această preocupare a stat la baza scrierilor unor gânditori importanţi, între care se numără Sfântul Dionisie Areopagitul, Meister Eckhart, Nicolaus Cusanus sau Mircea Eliade. Deşi au scris în perioade de timp diferite şi au aparţinut unor tradiţii diferite, operele lor stau mărturie faptului că motivul coincidentia oppositorum a fost şi continuă (...) să fie o constantă în viaţa omului în dorinţa acestuia de a atinge Absolutul. (shrink)

Selon l’interprétation traditionnelle, la révolution copernicienne, en arrachant l’homme de sa position centrale dans le cosmos, lui a infligé une profonde vexation. Si elle dit bien notre désarroi contemporain face à un univers devenu infini, cette inter­pré­tation ne reflète pas suffisamment la complexité historique du passage du géocentrisme à l’héliocentrisme. Aussi convient-il de la remettre en question. Mais pour ce faire, il faut d’abord bien la connaître. Aussi cet article étudie-t-il la phase de structu­ration de cette interprétation (1835-1925), dans le (...) contexte du positivisme, du darwinisme, du marxisme et enfin du freudisme. ––– Según la interpretación tradicional, la revolución copernicana, al sacar al hombre de su ubicación central en el cosmos, le propinó una profunda incomodidad. Esta interpretación corres­ponde a nuestra desazón actual provocada por un universo infinito pero desconoce la complejidad histórica implícita en el tránsito desde el geocentrismo al heliocentrismo. Por ello es necesario volver a plantear el problema, y para hacerlo hay que abordar correctamente el tema. De ahí que el presente artículo estudie el período de estructuración de esta interpretación (1835-1925) en los contextos del positivismo, del darwinismo, del marxismo y finalmente del freudismo. (shrink)

The state of our current world has brought about a very active discussion concerning possible alternatives to our current society. In this article, I wish to consider Marx’s idea of communism as a possible alternative, by understanding it as an undetermined concept that only proposes a society without classes and private property. The thesis I will defend here is that we can meaningfully think about such an alternative through the means of Science Fiction literature. In particular, I will take (...) class='Hi'>Ursula Le Guin’s The Dispossessed (2006) as a case study. To clarify this relation between science fiction (SF) literature and communism as a particular case of an alternative society, I will introduce some concepts of Edmund Husserl’s phenomenological theory. Thus, I shall argue that in SF we can presentify in bounded phantasy an alternative lifeworld, so furnishing with content the undetermined idea, and in doing so, strengthen the belief in the possibility of such an alternative society. (shrink)

The present piece, first presented on 19 November 2016 at the Centre Léon Robin (CNRS-Univ. Paris-Sorbonne-ENS Ulm) as part of the“Présocratiques” Seminar, is an investigation of the relationship between Empedocles and Freud. The analysis is divided into three parts: the first section examines the nature of Freud’s engagement with Empedocles; next, consideration is given to the similarities between their doctrines, based on the extant fragments of the Empedoclean corpus; finally, I offer a series of observations about Empedocles’ poetic style, (...) which shares strong affinities with the spoken word in a manner typical of the oral tradition and is freighted with corporeal and emotional significance. It is here that we see the emergence of one of the key concepts of psychoanalysis: the relationship between logos and alogon, between that which can be rationally analysed and that which can be intuited but which eludes the domain of logos. (shrink)