Deep self views of moral responsibility suggest that an agent fully satisfies the freedom condition for responsibility if and only if her actions or omissions issue from, and so express, her deep self. This analysis generates both false negatives and false positives regarding people's responsibility, and counterexamples proliferate. I defend a novel version of the deep self view by offering a necessary condition for accountability while retaining the core of deep self views. Indeed, an agent may be blameworthy for her (...) wrongdoing without it issuing from, and so expressing, her deep self. And yet, I argue that she must have a deep self for which she is responsible. This is achieved by paying closer attention to history than standard views have. Focusing on history then reveals a less discussed problem for standard views: the ahistorical features of them make them less equipped to explain cases of blameworthiness that is undermined. (shrink)

Valuing something is complicated. Philosophers have offered different stories about what we do when we value something. However, we have not paid enough attention to the thought that, sometimes, valuing something is what makes us the kind of practical agents we are. In this paper, I offer a novel account of valuing, which I call thick valuing, to capture this special phenomenon in which our valuing makes us who we are. This requires us to recognize that the cognitive, motivational, and (...) affective components of thick valuing do not merely co-occur. More importantly, it is key to focusing on how thickly valuing something partially constitutes, and indeed crucially expresses, our practical identities. Beyond that, the account sheds new light on how we can better understand inauthenticity—to act without authenticity is to act from what one thickly values but where that which one thickly values are not values of one’s own. (shrink)

A central thesis held by neo-Aristotelian virtue theories is that virtues require robust dispositions to have appropriate emotions. This thesis is challenged by a particular form of situationism, which suggests that human beings cannot develop this kind of emotional disposition because our integral emotions are too easily influenced by morally and epistemically irrelevant incidental affect. If the challenge stands, it implies that human beings cannot be virtuous. In response to the challenge, I propose an agential solution that’s grounded in the (...) affective sciences. Drawing from empirical evidence, I argue that agents can develop ameliorative abilities such as emotion differentiation to guard against the influence of incidental affect, thereby developing more robust emotional dispositions. My arguments thus defend the psychological plausibility of this key component of virtue. (shrink)

This dissertation is a collection of standalone papers about a novel version of the deep self view of moral responsibility. Taken on its own, each chapter deals with a different thesis. But as the title of my dissertation reveals, taken together, the three chapters in it constitute the groundwork for my deep self view of moral responsibility. In Chapter 1, I develop and defend the thesis of responsibility for the deep self. In Chapter 2, I argue for a sufficient condition (...) for responsibility for one’s self that centers on the idea of aspiration. Drawing upon resources form the first two chapters, in Chapter 3, I further develop and defend a thesis of responsibility for what one does and its downstream consequences. -/- Here is a summary of my view. I argue that an agent acts freely and is morally responsible for what she does in the accountability sense only if she has a deep self for which she is responsible. How is one responsible for one’s deep self? To be responsible for the deep self, one must have a history where one was afforded the unimpeded opportunity to develop and exercise the ability to shape one’s own self. Exercise that ability in what way? I suggest that a critical way in which an agent shapes her own self is when she engages with various activities that I call aspirational self-shaping. Nevertheless, an agent needs not exercise the ability to shape her self and thus engage with aspirational self-shaping every time she acts freely. Indeed, being responsible for what she does is consistent with her failing to exercise that ability when she acts freely and responsibly. -/- Standard deep self views in the literature say something much stronger. They contend that an agent acts freely and responsibly for what she does if and only if her actions or omissions issue from, and so express, her deep self. Counterexamples proliferate. By offering a necessary condition for accountability drawing upon resources from responsibility for the deep self, my view escapes counterexamples that standard views face, while retains the core of the deep self view. Indeed, an agent may be blameworthy for her wrongdoing without it issuing from, and so expressing, her deep self. And yet, she must have a deep self for which she is responsible to be blameworthy for her wrongdoing. All of this is ultimately achieved by paying closer attention to the historical dimension of the deep self than other deep self proponents have. (shrink)

如果我们一定要将世界一分为二的话，那么其中的一部分必然是我，而另一部分则会是非我。艺术是对我的展示，科学是对非我的研究，而哲学则是将我与非我联系在一起。.

Nelson Goodman (1906-2007) approached the arts and other kinds of knowledge as forms of symbolism. His principal aim in philosophy was to advance understanding and remove confusions by verbal analysis and logical constructions. Goodman's philosophical theories encompass nominalism, constructivism and a version of radical relativism. In his Languages of Art, Goodman sets forth distinctions among the various art according to differences in the forms of symbols employed. He contributed as well to arts education and to philosophy of the museum. His (...) performance work, "Hockey Seen: A Nightmare in Three Periods and Sudden Death embodies his aesthetic theories. (shrink)

Thảm họa thiên nhiên luôn gây ra những tổn thất lớn về người và của. Với Florida, Hurricane Idalia 2023 chính là một thảm họa khắc nghiệt. Chỉ mới bắt đầu, nhưng cơn bão đã gây ngập lụt, và làm nửa triệu dân Bắc Florida và Georgia mất điện. Nước ngập hàng mét. Thế mà cuộc đấu chính trị đã dẫn tới một điều kỳ lạ, Thống đốc Florida, Ron DeSantis, đã từ chối trợ cấp liên bang trị giá 5 (...) triệu USD để xây dựng chương trình hỗ trợ tiền cho cư dân bị ảnh hưởng muốn trang bị thêm các thiết bị đồ dùng gia đình giúp hạn chế tổn thất năng lượng. Điều này cũng đồng nghĩa với việc Florida sẽ không thể tiếp cận nguồn tài chính 341 triệu USD cho cư dân, liên quan tới Inflation Reduction Act. DeSantis cũng từ chối luôn 3 triệu USD quỹ IRA hỗ trợ chống ô nhiễm cũng như chương trình “Solar for All” giúp người nghèo nhận được các tấm pin mặt trời. Đây cũng là chương trình trọng điểm của chính sách chống khủng hoảng khí hậu của Tổng thống Joe Biden. (shrink)

ABSTRACT Temporal dynamists argue that we should believe that there exists temporal passage because there being passage is the best explanation for the presence of our temporal phenomenology. Presentists argue that presentism is the best version of temporal dynamism. Therefore, conditional on us accepting temporal dynamism, we should accept presentism. In this paper it is argued that if we understand temporal passage as the presentist does, such an argument can succeed only if dualism is true. Thus, we conclude, either presentists (...) should embrace dualism, or they should reject any argument for presentism that proceeds via any such argument for temporal passage that proceeds via considerations of what best explains our temporal phenomenology. (shrink)

The family is a social group. Its characteristics are among other things; common residence, co-operation and reproduction. The family has always been considered to be the foundation or nucleus of the society; the most basic unit of its organization. The structure of the family varies according to each society. In pre-colonial era, the family as a social group among the Yorùbá, was a large unit, and extended in nature. They were bound together by the realization of having a common ancestor; (...) alájọbí. All the members of the family see one another as blood relations, as such incest was (and still is) a taboo. Apart from this, sexual relationship among the Yorùbá is heterosexual and permissible only in marriage; between husband and his wife/wives. Though extra-marital relationships are practiced, it is frowned at for men, but intolerable for women. Homosexuality is also a taboo; punishable by public disgrace, with culprits liable to excommunication from the society, especially if unrepentant. It cannot be totally ruled out that these anomalous relationships were not secretly engaged in by few non-conformists among the Yorùbá, before coming into contact with the West, the fact remains that the magnitude by which they are practiced in present times is alarming; threatening the harmony and cultural heritage of the Yorùbá. This fear is expressed in the literary genres of the Yorùbá, especially the film, which is the contemporary popular theatre of the Yorùbá of Nigeria and other tribes in Africa. This study examined sexual relationship among members of the family, in randomly selected Yorùbá films that have family-living as their major or minor themes; to know how affected is the stability of family (sexual) relationship among the Yorùbá. This is in the light of evolving modernity; with its individualistic life-style of people globally, as against the inherited communal social organization of the Yorùbá; built around the virtuous ọmọlúwàbí principle. The plausible reasons for the anomalous behaviors are also examined. Our findings are that prevailing strict traditional conditions, living in private homes as nuclear family, not being properly oriented in Yorùbá cultural values, increased exposition to Western lifestyles and its more relaxed societal expectations, and non-realization of the possibility of anomalous sexual behaviors as mental and biological issues that can be medically treated; are some of the reasons why such behaviors manifest, and are becoming prevalent. We have suggested communal encouragement with empathy, to seek medical assistance for and by the ‘diseased’ person. One finding here is that prevailing traditional conditions, ignorance, poor orientation and westernization present the anomaly mildly and make people not to see anomalous sex behavious as a mental disorder which requires medical attention. (shrink)

Introduction: During the COVID-19 pandemic, adolescents have increasingly suffered from online problem behaviors and mental disorders. But little research has paid attention to the protective factors among adolescents. Therefore, the present study attempted to investigate the role of positive youth development (PYD) attributes in adolescents’ depression, internet gaming disorder (IGD) and cyberbullying/victimization (CBV). -/- Methods: A total of 995 Chinese adolescents (Mage = 15.97 years, SD = 0.77, 325 boys) from two public high schools in Hubei province were recruited to (...) participate in the three-wave longitudinal study over the span of 1 year during the pandemic (Time 1: November, 2020; Time 2: May, 2021; Time 3: November, 2021). -/- Results: T1 PYD attributes negatively predicted T2 depression and T3 online problematic behaviors. T2 depression positively predicted IGD at T3. T3 IGD significantly predicted greater involvement in T3 CBV, and vice versa. Moreover, depression and one online problem behavior mediated the relationships between PYD attributes and the other online problem behavior, separately and sequentially. (shrink)

Trong bài cuối cùng của cuốn sách Meandering Sobriety, có tiêu đề “Starving nature for gluttonous nature-loving humans” (“Bỏ đói thiên nhiên cho con người háu ăn yêu thiên nhiên”), tác giả liệt kê 3 trường hợp thương vong của cua tuyết, cá kình và cỏ biển. Những cái chết này đều đại diện cho tổn thất môi trường sống cũng như sự mất mát về đa dạng sinh học.

Since the 1980s, feminist epistemologists have exposed the cultural biases that have denied epistemic value to certain epistemic styles and agents while they have explored ways to reclaim the devalued epistemic modes--including more practical, emotionally invested, and community-situated modes of knowing--that many of us have found to be meaningful ways of engaging the world. At the same time, feminist critics have sought not merely to reverse received epistemic hierarchies but to explore more pluralistic epistemologies that appreciate as well as examine (...) critically the diverse ways that humans engage the world. This paper examines how Simone Weil’s concept of paying attention can contribute to such a critical and pluralist epistemology. By reading Weil’s account of “a certain kind of attention” together with feminist and decolonial critiques of modern epistemic norms, I show how Weil points toward an epistemic framework that would open our intellectual communities to a greater plurality of epistemic styles and agents and, ultimately, would make possible richer knowledge practices more responsive to world problems. (shrink)

Hiệu ứng tâm lý kế toán nhận thức (mental accounting) là một khái niệm trong tài chính hành vi, mô tả cách con người phân loại và quản lý tiền bạc theo từng mục đích khác nhau trong tâm trí, thay vì xem xét nó như một tổng thể. Hiệu ứng này khiến chúng ta không đánh giá tiền bạc một cách lý trí và toàn diện, mà thường dựa trên cách chúng ta chia các khoản tiền thành những “accounts” (...) (“tài khoản”) khác nhau trong tâm trí. Nghiên cứu “Mental Accounting Matters” của Richard H. Thaler là một trong những công trình quan trọng trong lĩnh vực tài chính hành vi, giới thiệu và giải thích khái niệm tâm lý kế toán nhận thức. Nhìn chung, hiệu ứng tâm lý kế toán nhận thức có thể được lý giải thông qua lý thuyết mindsponge, hay chính xác hơn là lý thuyết tư duy tương tác hạt, từ đó giúp hiểu rõ hơn về cách nhà đầu tư ra quyết định và quản lý danh mục đầu tư của mình. (shrink)

This book draws on Iris Murdoch's philosophy to explore questions related to the importance of attention in ethics. In doing so, it also engages with Murdoch's ideas about the existence of a moral reality, the importance of love, and the necessity but also the difficulty, for most of us, of fighting against our natural self-centred tendencies. Why is attention important to morality? This book argues that many moral failures and moral achievements can be explained by attention. Not only our actions (...) and choices, but the possibilities we choose among, and even the meaning what we perceive, are to a large extent determined by whether we pay attention, and what we attend do. In this way, the book argues that attention is fundamental, though often overlooked, in morality. While the book's discussion of attention revolves primarily around Murdoch's thought, it also engages significantly with Simone Weil, who introduced the concept of attention in a spiritual context. The book also engages with contemporary debates concerning moral perception and motivation, empirical psychology, animal ethics, and Buddhist philosophy. The Ethics of Attention will be of interest to researchers and advanced students working on Iris Murdoch, Simone Weil, ethics and moral psychology, and the philosophy of attention. (shrink)

In this paper I consider Simone Weil’s notion of attention as the fundamental and necessary condition for mystical experience, and investigate Iris Murdoch’s secular adaptation of attention as a moral attitude. After exploring the concept of attention in Weil and its relation to the mystical, I turn to Murdoch to address the following question: how does Murdoch manage to maintain Weil’s idea of attention, even keeping the importance of mysticism, without Weil’s religious metaphysical background? Simone Weil returns to the importance (...) of attention throughout her writing. To attend, for Weil, means to empty oneself of all that is personal, primarily one’s will, which Weil sees as the essence of the human individual. This act imitates God’s act of creation, considered as a withdrawal in order to let something other than himself exist. Since such withdrawal represents God’s supreme act of love, salvation for human beings lies in the attempt to do likewise. By giving up one’s will, while desiring God with all of one’s soul, one creates the conditions for God to descend into the soul. This ‘passive activity’ is attention. Weil’s writings had a deep impact on Iris Murdoch’s moral philosophy. In particular, Weil’s concept of attention is carried into Murdoch’s thought almost unchanged, with one striking exception: the absence of God in Murdoch’s system. Just as surprisingly, Murdoch at the same time maintains that mysticism and spirituality are crucial for morality, nor does she wish to sever the connection between attention and mysticism. Is Murdoch being inconsistent? I believe not. But the idea of attention as a mystical concept, within a metaphysics which has no room for God, requires further examination. For Murdoch, attention is the central capacity of the morally good person. Attention is, like in Weil, connected with an emptying of the self (for Murdoch the Ego) and a renunciation of will, in order to let something external make an impression in the subject. However, in Murdoch’s philosophy such external impression is not given by God, but by reality itself. Thus far, it appears, the notion of mysticism would be unnecessary. Yet for Murdoch reality is not something that we passively perceive, but something that requires a moral faculty – attention – made up of selflessness and desire for the good, in order to be apprehended. Two elements of mysticism then begin to surface: firstly, apprehension of reality requires a faculty that is not purely intellectual, but that involves the whole of the individual, including intuitions that one may be unable to explain (which Murdoch is happy to call ‘the soul’); secondly, the reality thus apprehended is considered as transcendent, insofar as its truth, infinitely distant, transcends the individual’s complete grasp. Thus the mystic, in Murdoch’s system, is regarded as an ideal moral person, not because s/he is guided by God, but because of his/her selfless ability to attend to the world beyond oneself and intuit its moral and metaphysical truth. (shrink)

Zájem současné sociologie a dalších společenských věd o výzkumy spokojenosti a štěstí zatemňuje skutečnost, že původně právě sociologie chtěla „štěstí" poskytovat a nahrazovat tak náboženské přístupy ke světu. Tento implicitně nábo- ženský charakter je patrný i v rané české sociologii v dílech prvních propagátorů sociologie, jako byl především Emanuel Makovička, a později u některých následovníků a epigonů T. G. Masaryka, v meziválečném období zejména u Ladislava Kunteho, R. I. Malého, Alexandra Sommera-Batěka, Jindřicha Fleischnera a Jana Duška. Z hlediska vývoje české (...) sociologie šlo o zcela okrajové postavy, ačkoli mnohé z nich vynikly v jiných oblastech, jako celek jsou nicméně vyjádřením jednoho z aspektů dobových teoretických úvah o společnosti, jejím uspořádání a vývoji, na který by nemělo být zapomínáno. Zatímco T. G. Masaryka a pozdější akademické sociology „omezoval" vědecký charakter jejich práce, a i pokud směřovali k sociálnímu reformismu, oddělovali jej od teoretické sociologie, „sociologie vedoucí ke štěstí" nalezla plné uplatnění ve vizích a ambiciózních projek- tech těchto amatérských takésociologů - třebaže skončily faktickými nezdary nebo ani nedošly praktického naplnění, ostatně stejně jako v případě jejich pravzoru, Comtova pozitivistického apoštolátu. (shrink)

Trong công việc nghiên cứu, chỉ có một số nhỏ để lại những cảm xúc dài lâu và ngẫm ngợi sâu xa. Tháng tư này, đối với chúng tôi là bài về con cheo cheo lưng bạc, đặc hữu của thiên nhiên Việt Nam.

Stereotypes within any society have consequences that are sometimes harmful and also affect targeted group of persons or ethnic group in a common way. One of the cultural stereotypes about Efik women is that they hardly believe in ‘…till death do us apart’ promised during monogamous marriage rite, that is, they walk out of marriage when conditions are unbearable. The misinterpretations of some exhortations given to the couples at Efik traditional marriage rite seem to support this claim. For example: ‘Eyen (...) mi nyamkkenyam, nnọ ke ndọ; ebot ebot edi unyam. Mm’ ifonke mendiyak, abang okubomo ikim okuwaha utong’. This exhortation is translated as: ‘I have not sold my child but given her to you in marriage; only goat is for sale. If she is no longer good for you bring her back. Let nothing malevolent happen to her.’ This implies that the life of one’s daughter is priced over marriage. One of the aims of this article is to investigate the context of this statement and how it has shaped people’s perception of marriage among the Efiks in Nigeria. In addition, this paper seeks to deconstruct some of the stereotypical views on Efik traditional marriage with regard to the female gender. Theories of Correspondent Inferences and Attribution in Social Psychology are used in understanding how women in Efik culture respond to marriage. Data from quantitative analysis of questionnaires and oral interviews threw more light on how cultural changes influence marriage institution among the Efiks. The findings of the research show that intermarriage, education, peer group influence, Western religious cultures, socio-economic conditions, etc., have necessitated the reconsideration of stereotypical views on marriage in Efik culture. (shrink)

The purpose of this study is exposition on the themes of method and mysticism in the work of Simone Weil. Nearly a decade before the onset of her first mystical experience, Weil developed a method to be rigorously applied in daily philosophical reflection. She outlines this method in her dissertation on Descartes (1929-1930). I examine the question of how Weil applied method to philosophical reflection on her mystical experiences (onset 1938-1939). I analyze Weil’s mystical experiences as a type of transformative (...) experience in L. A. Paul’s strict sense of the term. On Paul’s view, an experience is transformative if it is both epistemically and personally transformative. An experience is epistemically transformative if the only way to know what it is like to have it is to have it yourself. An experience is personally transformative if it changes your point of view, including your core preferences (Paul, 2014). I present a thought experiment and textual evidence to motivate the claim that Weil’s mystical experiences meet Paul’s conditions for transformative experience. I then propose two epistemological facts that can be revealed by philosophical reflection on mystical experience. First, it is possible to read meaning erroneously in the appearances of things. Second, it is possible to come to hold to the certainty of a conviction for reasons that elude the intellect. My findings suggest that Weil’s late views on philosophy accommodate these two epistemological constraints, thereby demonstrating a possible connection between Weil’s mystical experiences and her mature views on the nature, scope, and proper method of philosophy. However, my preliminary findings also suggest that Weil’s early work on method may have anticipated these epistemological obstacles prior to the onset of her first mystical experience. Thus, further exposition of Weil’s method is needed to support or elucidate the claim (Rozelle-Stone and Davis, 2021) that Weil’s epistemology underwent significant changes because of her mystical experiences. (shrink)

Simone Weil (1909-1943) is a French philosopher who is also a prominent figure in the tradition of Christian mysticism. In her early philosophical writings and lectures, she describes her understanding of the aim of philosophy as “the Search for the Good”. Very much influenced by Plato, Descartes and Kant, Weil states that God as the absolute Good is beyond known truths and can only be reached through Love. This treatment of love as a destructive power whereby the Self effaces itself (...) in order to get closer to God, echoes a somewhat mystical scheme. Weil believes that the only way to reach such knowledge and therefore God, which in her view is the sole purpose of life and should also be the purpose of philosophy. This dissertation focuses on the grounds that bring her to such conclusions as well as providing an analysis of whether Weil’s philosophical approach as an alternative to metaphysical and ethical problems in philosophy is able to stand firm on its own. (shrink)

As we explore panentheism, what can we learn from Rāmānuja's Viśiṣṭādvaita? Although widely acknowledged as a panentheist, in the contemporary debate on how to characterize panentheism, Rāmānuja barely features. But Rāmānuja's position is worth studying not just because it bears on taxonomical questions. Among its interesting features is a conception on which devotional love, bhakti, serves an epistemic function that is also of crucial soteriological relevance. This chapter addresses both these topics. First, Rāmānuja's Viśiṣṭādvaita is used to cast doubt on (...) a characterization of panentheism recently proposed by Mikael Stenmark. Second, Rāmānuja's conception of bhakti is juxtaposed with two conceptions of love that serve an analogous dual function: Weil's conception of supernatural love and Murdoch's conception of love as just attention. Rāmānuja's position, it is argued, is distinct, partly due to his panentheist commitments, but it also shares a number of features with the other two. In closing, it is suggested that for further comparative work on these three, ample room remains. (shrink)

How do we see the world aright? This question is central to Iris Murdoch’s philosophy as well as to that of her great source of inspiration, Simone Weil. For both of them, not only our action, but the very quality of our being depends on the ability to see things as they are, where vision is both a metaphor for immediate understanding and a literal expression of the requirement to train our perception so as to get rid of illusions. For (...) both, too, the method to achieve this goal is attention. For both, finally, attention requires a dethronement of the self, considered as the source of illusion. In this paper I investigate what moral perception means for each of these philosophers and how it operates through attention and its relationship with the self. I will show that, despite many striking similarities, Murdoch’s project does not equal ‘Weil minus God’, but offers a different concept of the self, a different understanding of its removal, and therefore a different picture of attention and moral perception. In evaluating both views, I will gesture towards a third way represented by Zen Buddhism, which both philosophers variously consider but do not embrace. (shrink)

Nghiên cứu được thực hiện nhằm kiểm định vai trò của Việc sử dụng thông tin kế toán quản trị (KTQT) tương tác và Sự tham gia của KTQT trong quá trình ra quyết định chiến lược trong mối quan hệ giữa Chiến lược khác biệt và Kết quả đổi mới. Kết quả nghiên cứu cho thấy, Chiến lược khác biệt có ảnh hưởng trực tiếp cùng chiều đến Việc sử dụng thông tin KTQT tương tác và Sự tham gia (...) của KTQT trong quá trình ra quyết định chiến lược, từ đó nâng cao kết quả đổi mới sản phẩm của các doanh nghiệp Việt Nam. Đặc biệt, kết quả nghiên cứu đã cho thấy rằng, Việc sử dụng thông tin KTQT tương tác và Sự tham gia của KTQT trong quá trình ra quyết định có vai trò trung gian trong mối quan hệ giữa Chiến lược khác biệt và Kết quả đổi mới sản phẩm. Qua đó, nghiên cứu mang lại một số hàm ý quản lý cho các doanh nghiệp Việt Nam. (shrink)

Chứng nhận trung hòa carbon thường được các chính phủ trao cho các doanh nghiệp và tổ chức đã đạt được trạng thái trung hòa carbon một cách đáng tin cậy. Vì thế, những doanh nghiệp và tổ chức đạt được chứng nhận được ghi nhận là có tham gia vào nỗ lực chung để giảm bớt tác động tiêu cực của con người đối với môi trường. Một số doanh nghiệp đã cố gắng có được chứng nhận này và (...) sử dụng nó như một phương tiện truyền thông để “tẩy xanh” và quảng bá cho sản phẩm. (shrink)

O presente trabalho busca traçar um diálogo entre a filosofia e a literatura, visando uma abordagem interdisciplinar acerca da questão do decolonialismo, tendo como material primário a obra O diário de uma favelada (1960), da escritora brasileira Carolina Maria de Jesus. Buscamos abordar a obra tendo como horizonte interpretativo o pensamento do filósofo Michel Foucault com a noção de escrita de si, sendo uma das ferramentas utilizadas para o cuidado de si, como o concebe em sua Hermenêutica do sujeito (2010). (...) Também buscamos apoio em Simone Weil, em um diálogo com suas colocações acerca do colonialismo e da ideia de desenraizamento da alma, presentes nos escritos Contra o colonialismo (2019) e O desenraizamento (2001). -/- This essay seeks to build a dialogue between philosophy and literature, aiming at an interdisciplinary approach to the issue of decolonialism, having as main material the literary work Child of the dark (1960), by the Brazilian writer Carolina Maria de Jesus. We intend to approach the issue having, as an interpretive horizon, the thoughts of the philosophers Michel Foucault and Simone Weil. Foucault's idea of selfwriting, worked by the author in his seminars and, above all, the idea of writing as selfcare and interpretation of the subject as an active part in the process of its subjectivization. And Weil's with her statements on colonialism and the idea of uprooting the soul. (shrink)

Artikel ini memaparkan serta menganjurkan peralihan dari realisme saintifik yang memiliki karakter ontologi berorientasi objek ke realisme struktural ontik yang memiliki karakter ontologi berorientasi struktur. Argumen dari kedua pandangan tersebut akan ditunjukan kelemahannya dari pandangan yang pertama dan kemudian bagaimana realisme struktural ontik dapat menghindari kelemahan tersbut. Realisme saintifik memiliki kelemahan problem referensial yang diimplikasikan oleh tesis pesimisme induksi meta dan problem penentuan teori serta metafisik yang diimplikasikan oleh ketaktertentuan teori oleh evidens dan juga ketaktertentuan metafisik dalam menentukan status metafisik (...) objek dalam domain kuantum. (shrink)

Recenze: Vojtěch Hladký - Radim Kočandrle - Zděněk Kratochvíl, Evoluce před Darwinem. Červený Kostelec: Pavel Mervart 2012, 248 s.

Cílem článku je v historickém kontextu analyzovat základy, na nichž stojí dnešní vědní obor kybernetika, a nabídnout takovou definici kybernetiky, která by odpovídala jak jejím původním kořenům, tak i aktuální institucionalizované vědeckovýzkumné a vývojové praxi. Článek klade důraz na hluboce zakořeněnou inženýrskou motivaci kybernetiky, kybernetickou metaforu člověk-stroj, na spřažení mezi člověkem a strojem a na kybernetiku jako diskurzivní praktiku. Historický kontext je zaměřen na rané období americké kybernetiky a proto-kybernetiky.

Článek se snaží přiblížit přístup Josepha Priestleyho ke zkoumání lidské mysli. Postupně jsou ukázány dva kroky, ve kterých Priestley mění svůj pohled na hmotu a ducha a dochází k materialismu. V prvním kroku redefinuje pojem hmoty a přisuzuje hmotě zcela nové vlastnosti – síly přitahování a odpuzování. V druhém kroku pomocí těchto nových vlastností vysvětluje schopnost vnímání a myšlení. V těchto krocích navíc využívá poznatky tehdejší přírodní filosofie, zejména mechaniky. Člověk a jeho mysl jsou podle Priestleyho součástí přírody. To znamená, (...) že člověk a lidská mysl jsou určitým mechanismem, který pracuje podle přírodních zákonů a lze jej pomocí těchto zákonů také vysvětlit. (shrink)

प्रस्तुत शोध-पत्र निरपेक्ष अथवा ब्रह्म एवं ईश्वर के संप्रत्यय को व्यापक रूप से शंकराचार्य एवं ब्रैडले के दर्शन के संदर्भ में विवेचित करता है। भारतीय एवं पाश्चात्य जगत के मूर्धन्य विद्वानों विशेषकर शंकराचार्य एवं ब्रैडले के निरपेक्ष एवं ईश्वर संबंधी विचारों में निहित साम्यताओं एवं वैषम्यताओं का अनुशीलन करना, इस शोध-पत्र का मुख्य उद्देश्य है। इस हेतु शोध-पत्र के अंतर्गत सर्वप्रथम यह विमर्श किया गया है कि क्यों उक्त दोनों दार्शनिकों के संदर्भ में ही ब्रह्म एवं ईश्वर की अवधारणा का (...) विवेचन किया गया है। द्वितीयतः, शंकराचार्य एवं ब्रैडले दोनों के सत् या निरपेक्ष संबंधी विचारों का विश्लेषण किया गया है। तृतीयतः, दोनों के दर्शन में सत् एवं ईश्वर के स्वरूप का विमर्श प्रस्तुत करते हुए तुलनात्मक अध्ययन किया गया है और अंत में उपरोक्त बिंदुओं का गहन मूल्यांकन करते हुए निष्कर्ष को प्रस्तुत करने का प्रयास किया गया है।. (shrink)

प्रस्तुत शोध-पत्र भाषायी विश्लेषणात्मक दर्शन की प्रकृति एवं सीमाओं को व्यापक रूप से विट्गेन्सटाइन की अवधारणा के संदर्भ में विवेचित करता है। विट्गेन्सटाइन के दर्शन में किन प्रभावों के कारण साधारण भाषा दर्शन का उदय होता है एवं यह किस रूप में विश्लेषणात्मक दर्शन की परंपरा को समकालीन पाश्चात्य दर्शन में रेखांकित करता है, इसको स्पष्ट करना इस शोध-पत्र का उद्देश्य है। साथ ही पूर्व के दर्शनों एवं उत्तरवर्ती विट्गेन्सटाइन के दर्शन में वह कौन सा मूलभूत वैषम्य है, जिसके कारण (...) भाषायी विश्लेषणात्मक दर्शन में नूतन आयाम संज्ञान में आते हैं, इसे भी अभिव्यक्त करना है। इस क्रम में विट्गेन्सटाइन के भाषा संबंधी विचारों जैसे- दर्शन का कार्य नवीन ज्ञान का प्रस्तुतीकरण नहीं है, दर्शन मात्र नैदानिक है, दार्शनिक समस्याएं समस्याभास मात्र हैं इत्यादि का मूल्यायन किया गया है एवं विट्गेन्सटाइन के दर्शन के संबंध में प्रायः अन्य प्रतिष्ठित दार्शनिकों जैसे- राईल, आस्टिन, स्ट्रासन आदि के द्वारा जो आपत्तियां उठायी गई हैं, उनकी समालोचना प्रस्तुत करने का भी प्रयास किया गया है।. (shrink)

प्रस्तावित शोध-पत्र तार्किक भाववाद के उद्भव, विकास एवं स्वरूप की विवेचना है। तार्किक भाववाद किस प्रकार समकालीन पाश्चात्य दर्शन में एक आंदोलन के रूप में उदित होता है एवं यह कैसे दार्शनिक विचारों में परिवर्तन लाता है, इसकी व्याख्या करना इस शोध-पत्र का प्रमुख उद्देश्य है। साथ ही तार्किक भाववाद एवं पूर्ववर्ती अनुवादवाद अथवा पूर्ववर्ती भाववाद के दार्शनिक विचारों में क्या समानता या असमानता है जो तार्किक भाववाद को दर्शनशास्त्र की इन विचारधाराओं से पृथक करता है। इस क्रम में शोध-पत्र (...) के अंतर्गत सर्वप्रथम तार्किक भाववाद के मूलभूत उद्देश्यों की चर्चा की गई है। तदुपरांत, तार्किक भाववादियों के द्वारा इन उद्देश्यों की पूर्ति हेतु कौन-कौन से निकष अथवा मानदंड प्रस्तुत किए गए हैं, इसकी विवेचना की गई है एवं अन्त में, तार्किक भाववादियों द्वारा प्रस्तुत निकषों का विश्लेषण एवं मूल्यांकन किया गया है।. (shrink)

प्रस्तावित शोध-पत्र तार्किक भाववाद के उद्भव, विकास एवं स्वरूप की विवेचना है। तार्किक भाववाद किस प्रकार समकालीन पाश्चात्य दर्शन में एक आंदोलन के रूप में उदित होता है एवं यह कैसे दार्शनिक विचारों में परिवर्तन लाता है, इसकी व्याख्या करना इस शोध-पत्र का प्रमुख उद्देश्य है। साथ ही तार्किक भाववाद एवं पूर्ववर्ती अनुवादवाद अथवा पूर्ववर्ती भाववाद के दार्शनिक विचारों में क्या समानता या असमानता है जो तार्किक भाववाद को दर्शनशास्त्र की इन विचारधाराओं से पृथक करता है। इस क्रम में शोध-पत्र (...) के अंतर्गत सर्वप्रथम तार्किक भाववाद के मूलभूत उद्देश्यों की चर्चा की गई है। तदुपरांत, तार्किक भाववादियों के द्वारा इन उद्देश्यों की पूर्ति हेतु कौन-कौन से निकष अथवा मानदंड प्रस्तुत किए गए हैं, इसकी विवेचना की गई है एवं अन्त में, तार्किक भाववादियों द्वारा प्रस्तुत निकषों का विश्लेषण एवं मूल्यांकन किया गया है।. (shrink)

प्रस्तुत शोध-पत्र भाषायी विश्लेषणात्मक दर्शन की प्रकृति एवं सीमाओं को व्यापक रूप से विट्गेन्सटाइन की अवधारणा के संदर्भ में विवेचित करता है। विट्गेन्सटाइन के दर्शन में किन प्रभावों के कारण साधारण भाषा दर्शन का उदय होता है एवं यह किस रूप में विश्लेषणात्मक दर्शन की परंपरा को समकालीन पाश्चात्य दर्शन में रेखांकित करता है, इसको स्पष्ट करना इस शोध-पत्र का उद्देश्य है। साथ ही पूर्व के दर्शनों एवं उत्तरवर्ती विट्गेन्सटाइन के दर्शन में वह कौन सा मूलभूत वैषम्य है, जिसके कारण (...) भाषायी विश्लेषणात्मक दर्शन में नूतन आयाम संज्ञान में आते हैं, इसे भी अभिव्यक्त करना है। इस क्रम में विट्गेन्सटाइन के भाषा संबंधी विचारों जैसे- दर्शन का कार्य नवीन ज्ञान का प्रस्तुतीकरण नहीं है, दर्शन मात्र नैदानिक है, दार्शनिक समस्याएं समस्याभास मात्र हैं इत्यादि का मूल्यायन किया गया है एवं विट्गेन्सटाइन के दर्शन के संबंध में प्रायः अन्य प्रतिष्ठित दार्शनिकों जैसे- राईल, आस्टिन, स्ट्रासन आदि के द्वारा जो आपत्तियां उठायी गई हैं, उनकी समालोचना प्रस्तुत करने का भी प्रयास किया गया है।. (shrink)

Nghiên cứu tập trung xác định và đo lường các nhân tố ảnh hưởng đến Kế toán quản trị hàng tồn kho trong các doanh nghiệp sản xuất tại Đồng Nai. Kết quả nghiên cứu cho thấy, có 5 nhân tố có ảnh hưởng tích cực đến Kế toán quản trị hàng tồn kho tại các doanh nghiệp sản xuất trên địa bàn tỉnh Đồng Nai, bao gồm: Văn hóa doanh nghiệp; Trình độ nhân viên kế toán; Quy mô doanh (...) nghiệp; Kế hoạch hàng tồn kho; Nhận thức và điều hành của nhà quản trị hàng tồn kho. (shrink)

Khi góc nhìn chủ quan được mở rộng, con người có thể tưởng tượng ra nhiều khả năng có thể xảy ra hơn, từ đó tăng cường sự sáng tạo của họ .

Nghiên cứu xác định các nhân tố ảnh hưởng đến Vận dụng kế toán môi trường của các doanh nghiệp sản xuất tỉnh Hưng Yên. Kết quả nghiên cứu xác định có 5 nhân tố ảnh hưởng, bao gồm: Lĩnh vực hoạt động sản xuất của doanh nghiệp; Nguồn lực tài chính; Nhận thức của chủ thể doanh nghiệp và Áp lực của các bên liên quan; Quy mô doanh nghiệp ảnh hưởng đến việc vận dụng kế toán môi trường. (...) Trong đó, nhân tố Lĩnh vực hoạt động sản xuất tác động mạnh nhất đến việc Vận dụng kế toán môi trường trong các doanh nghiệp sản xuất tại tỉnh Hưng Yên. (shrink)

Nghiên cứu được thực hiện nhằm xác định các nhân tố ảnh hưởng đến Sự lựa chọn dịch vụ kế toán của các doanh nghiệp (DN) nhỏ và siêu nhỏ trên địa bàn tỉnh Nghệ An. Kết quả nghiên cứu cho thấy, có 8 nhân tố ảnh hưởng đến Sự lựa chọn dịch vụ kế toán của các DN nhỏ và siêu nhỏ trên địa bàn tỉnh Nghệ An được sắp xếp theo thứ tự tác động giảm dần bao gồm: (...) Sự đa dạng về dịch vụ; Đội ngũ nhân viên; Trình độ chuyên môn; Sự giới thiệu; Lợi ích cảm nhận; Hình ảnh đối tượng cung cấp dịch vụ; Khả năng đáp ứng; Giá phí. Bên cạnh đó, nhóm nghiên cứu cũng đưa ra các hàm ý chính sách giúp các DN cung cấp dịch vụ kế toán nâng cao sự lựa chọn dịch vụ, cải thiện dịch vụ, thu hút thêm khách hàng. (shrink)

Nghiên cứu được thực hiện với mục tiêu xác định và đo lường các nhân tố ảnh hưởng đến việc áp dụng chuẩn mực kế toán trong các doanh nghiệp nhỏ và vừa (DNNVV) trên địa bàn tỉnh Đồng Nai. Kết quả nghiên cứu cho thấy, có 4 nhân tố tác động tới các nhân tố ảnh hưởng đến Việc áp dụng chuẩn mực kế toán trong các DNNVV trên địa bàn tỉnh Đồng Nai, gồm: Kinh nghiệm và năng lực (...) làm việc của kế toán viên; Hệ thống văn bản pháp luật; Tổ chức, tư vấn nghề nghiệp; Đặc điểm của doanh nghiệp. Trong đó, nhân tố Kinh nghiệm và năng lực làm việc của kế toán viên có tác động mạnh nhất. (shrink)

Nghiên cứu nhằm xác định và đo lường các nhân tố tác động đến sự vận dụng hệ thống kế toán chi phí dựa trên cơ sở hoạt động (ABC) tại các doanh nghiệp sản xuất hoạt động trên địa bàn tỉnh Đồng Nai. Kết quả nghiên cứu cho thấy, có tổng cộng 5 nhân tố tác động tích cực đến vận dụng hệ thống kế toán chi phí tại các doanh nghiệp sản xuất trên địa bàn tỉnh Đồng Nai, (...) gồm: Sự ủng hộ của ban lãnh đạo; Tầm quan trọng về thông tin chi phí; Trình độ nhân viên kế toán; Huấn luyện và đào tạo; Quy mô doanh nghiệp. (shrink)

Not only does tradition of abstract thought called ‘philosophy’ exist in Indonesia, but it also has taken deep root. Through linguistic-morphological and historical studies, traces of possible existence of the philosophical tradition in Indonesia could be found out. Nevertheless, many still doubt its existence, since popular mass media have not yet popularized the designation of the thought tradition taking place in Indonesia. What is more, today’s philosophers have not yet formulated its accurate definition. Consequently, young generation of Indonesia has not (...) consciously recognized, let alone appreciated the indigenous philosophical legacy. Luckily, much effort has been done recently. For instance, the effort that the writer of this article has done, by defining an accurate definition for the tradition and writing some articles on Indonesian philosophy for online encyclopedia ‘Wikipedia’. (shrink)

Mục tiêu nghiên cứu của đề tài là xác định và đo lường các nhân tố ảnh hưởng đến quyết định sử dụng dịch vụ kế toán (DVKT) của các doanh nghiệp nhỏ và vừa (DNNVV) trên địa tỉnh Bà Rịa – Vũng Tàu. Nghiên cứu sử dụng kết hợp phương pháp định tính và định lượng. Kết quả nghiên cứu cho thấy, Quyết định sử dụng DVKT của các DNNVV trên địa bàn tỉnh Bà Rịa – Vũng Tàu chịu (...) tác động của 8 nhân tố được sắp xếp theo thứ tự giảm dần như sau: Chi phí dụng DVKT; Chất lượng DVKT; Sự kết nối; Uy tín; Sự giới thiệu; Trình độ chuyên môn; Lợi ích cảm nhận; Cơ sở vật chất. Từ đó, nhóm tác giả đề xuất các kiến nghị góp phần phát triển ngành DVKT và giúp cho các DNNVV có quyết định sử dụng DVKT đúng đắn và hiệu quả. (shrink)

Bài viết đưa ra cái nhìn tổng quan về khái niệm AI, đánh giá hiện trạng ứng dụng AI trong công tác kế toán của các doanh nghiệp tại Việt Nam. Kết quả nghiên cứu là cơ sở để đề xuất giải pháp tích hợp AI vào quy trình kế toán nhằm giúp các doanh nghiệp tối ưu hóa quy trình kế toán.

Les pensées de l’action de Weil et de Camus se heurtent à une même antinomie : la volonté d’agir raisonnablement implique à la fois de renoncer à toute action, car une action ne peut être efficace que si elle est potentiellement violente, et d’agir, car s’abstenir de toute action signifie accepter la violence présente. L’agent doit dès lors justifier la violence qu’il met en œuvre. En conséquence, cet article confronte la manière dont ces deux auteurs s’efforcent de résoudre cette difficulté. (...) Une telle confrontation nous permet, d’une part, de trouver chez Weil les fondements philosophiques qui manquent à la pensée camusienne. D’autre part, la lecture de Camus nous prémunit contre une interprétation erronée de la justification weilienne de moyens violents par une fin raisonnable. (shrink)