The notion of “relational aesthetics” was created by Nicolas Bourriaud in 1995 to describe the new artistic phenomena of the nineties. According to Bourriaud the manifestations of relational art create temporary communities, thus turning art into a social laboratory. This paper investigates the communities arising through these artistic endeavors. My hypothesis is that the empty communities motivated solely by the artistic event are not more consistent than the audience of a play or a performance, furthermore, they (...) do not transcend the elite public of galleries and exhibitions. On the other hand, when the artistic endeavor expresses a social message in addition to the artistic purpose, the possibility of real – though, also temporary – communities arises. (shrink)

Community detection is a major issue in network analysis. This paper combines a socio-historical approach with an experimental reconstruction of programs to investigate the early automation of clique detection algorithms, which remains one of the unsolved NP-complete problems today. The research led by the archaeologist Jean-Claude Gardin from the 1950s on non-numerical information and graph analysis is retraced to demonstrate the early contributions of social sciences and humanities. The limited recognition and reception of Gardin's innovative computer application to the humanities (...) are addressed through two factors, in addition to the effects of historiography and bibliographies on the recording, discoverability, and reuse of scientific productions: (1) funding policies, evidenced by the transfer of research effort on graph applications from temporary interdisciplinary spaces to disciplinary organizations related to the then-emerging field of computer science; and (2) the erratic careers of algorithms, in which efficiency, flaws, corrections, and authors’ status, were determining factors. (shrink)

The post-Westphalian Nation State developed by becoming more and more an Information Society. However, in so doing, it progressively made itself less and less the main information agent, because one of the main forces that made the Nation State possible and then predominant, as a historical driving force in human politics, namely Information and Communication Technologies (ICTs), is also what is now making it less central, in the social, political and economic life of humanity across the world. ICTs enable and (...) promote the agile, temporary and timely aggregation, disaggregation and re-aggregation of distributed groups around shared interests across old, rigid boundaries represented by social classes, political parties, ethnicity, language barriers, physical and geographical barriers, and so forth. Similar novelties call for a serious exercise in conceptual re-engineering. This paper argues for the need to understand how the new informational multiagent systems may be designed in such a way as to take full advantage of the socio-political progress made so far, while being able to deal successfully with the new global challenges (from the environment to the financial markets) that are undermining the legacy of that very progress. (shrink)

Games occupy a unique and valuable place in our lives. Game designers do not simply create worlds; they design temporary selves. Game designers set what our motivations are in the game and what our abilities will be. Thus: games are the art form of agency. By working in the artistic medium of agency, games can offer a distinctive aesthetic value. They support aesthetic experiences of deciding and doing. -/- And the fact that we play games shows something remarkable about (...) us. Our agency is more fluid than we might have thought. In playing a game, we take on temporary ends; we submerge ourselves temporarily in an alternate agency. Games turn out to be a vessel for communicating different modes of agency, for writing them down and storing them. Games create an archive of agencies. And playing games is how we familiarize ourselves with different modes of agency, which helps us develop our capacity to fluidly change our own style of agency. (shrink)

In this paper Johan Dahlbeck sets out to propose a pedagogy of “as if,” seeking to address the educational paradox of how students can be influenced to approximate a life guided by reason without assuming that they are already sufficiently rational to adhere to dictates of practical reason. He does so by outlining a fictionalist account, drawing primarily on Hans Vaihinger's systematic treatment of heuristic fictions and on Spinoza's ideas about how passive affects can be made to strengthen reason. Dahlbeck (...) suggests that such an account can help us overcome the problem of assuming that reason needs to be enlisted as an instrument in the educational endeavor to live according to the guidance of reason. The reason this is so is that fictions can use passive affects that are prosocial and that thereby strengthen the sense of community necessary for laying a cooperative foundation for successful joint striving. Dahlbeck suggests further that exemplary teachers are crucial to this endeavor insofar as they can offer educational fictions as imaginative and temporary placeholders for the truth, allowing students to act “as if” they were already guided by reason. (shrink)

Though this volume is a bit dated, there are few recent popular books dealing specifically with the psychology of murder and it’s a quick overview available for a few dollars, so still well worth the effort. It makes no attempt to be comprehensive and is somewhat superficial in places, with the reader expected to fill in the blanks from his many other books and the vast literature on violence. For an update see e.g., Buss, The Handbook of Evolutionary Psychology 2nd (...) ed. V1 (2016) p 265, 266, 270–282, 388–389, 545–546, 547, 566 and Buss, Evolutionary Psychology 5th ed. (2015) p 26, 96–97,223, 293-4, 300, 309–312, 410 and Shackelford and Hansen, The Evolution of Violence (2014) He has been among the top evolutionary psychologists for several decades and covers a wide range of behavior in his works, but here he concentrates almost entirely on the psychological mechanisms that cause individual people to murder and their possible evolutionary function in the EEA (Environment of Evolutionary Adaptation—i.e., the plains of Africa during the last million years or so). -/- Buss starts by noting that as with other behaviors, ‘alternative’ explanations such as psychopathology, jealousy, social environment, group pressures, drugs and alcohol etc. do not really explain, since the question still remains as to why these produce homicidal impulses, i.e., they are the proximate causes and not the ultimate evolutionary (genetic) ones. As always, it inevitably boils down to inclusive fitness (kin selection), and so to the struggle for access to mates and resources, which is the ultimate explanation for all behavior in all organisms. Sociological data (and common sense) make it clear that younger poorer males are the most likely to kill. He presents his own and others homicide data from industrialized nations, and tribal cultures, conspecific killing in animals, archeology, FBI data and his own research into normal people's homicidal fantasies. Much archeological evidence continues to accumulate of murders, including that of whole groups, or of groups minus young females, in prehistoric times. -/- After surveying Buss’s comments, I present a very brief summary of intentional psychology (the logical structure of rationality), which is covered extensively in my many other articles and books. -/- Those with a lot of time who want a detailed history of homicidal violence from an evolutionary perspective may consult Steven Pinker’s ‘The Better Angels of Our Nature Why Violence Has Declined’(2012), and my review of it easily available on the net and in two of my recent ebooks. Briefly, Pinker notes that murder has decreased steadily and dramatically by a factor of about 30 since our days as foragers. So, even though guns now make it extremely easy for anyone to kill, homicide is much less common. Pinker thinks this is due to various social mechanisms that bring out our ‘better angels’, but I think it’s due mainly to the temporary abundance of resources from the merciless rape of our planet, coupled with increased police presence, with communication and surveillance and legal systems that make it far more likely to be punished. This becomes clear every time there is even a brief and local absence of the police. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems of thought viewpoint may consult my e-book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Wittgenstein and Searle 367p (2016). Those interested in more of my writings on psychology may see Suicidal Utopian Delusions in the 21st Century--Philosophy, Human Nature and the Collapse of Civilization 392p (2017). For all my writings in their most recent versions, please consult my e-book Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 3rd Ed. 686p (2017). -/- All of my papers and books have now been published in revised versions both in ebooks and in printed books. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) https://www.amazon.com/dp/B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B0711R5LGX -/- . (shrink)

The mask's role is central to the superhero narrative. The mask is a non-human identity, which replaces the civilian, human one; sometimes forever. It is what happens to the majority of Gotham's villains. While Batman can take off his mask and at least pretend to be Bruce Wayne, many of his enemies do not have the same privilege. For characters like Two-Face, Joker, Zsasz, and Clayface, the mask is carved directly into their bodies. Like masks, scars can replace one's identity, (...) but deeply and sometimes irreversibly. Bodies and masks play a central role in ancient primitive cultures, especially during initiation rituals. The two elements are distinct, but closely linked. Wearing a mask always implies a modification of the body, or at least of the way it is perceived. Furthermore, marks left on the body, whether temporary like a face paint or definitive like a tattoo, perform a similar function to that of the mask: they replace the individual's identity and communicate a message. The initiation ceremonies destroy a previous identity to create a new one. While an individuum is a Leib, a living body that is becoming and escapes an ultimate meaning, by inflicting pain and scars, the initiation rituals aim to reduce the body to a stable dimension. First an ecstasy, induced by drugs and fasting, and through the infliction of physical pain, shatters the previous identity. The Leib is reduced to the passivity of flesh. Then a new identity is literally written on the body through scars or tattoos, thus receiving an "ultimate" sense and giving him/her a role and a place within society. The scar is a new identity, like a mask carved directly on the body. (shrink)

This paper is about Cultural Organizations Management, more specifically, in Museums Management, and it is framework in Balanced Scorecard. The paper focuses on one of the perspectives, known as the customer perspective, which is divided into two parallel dimensions, the Visitor's Perspective, and the Social Demand Perspective. It should be noted that typology of museums is diverse, and each organization has a unique mission, a strategic plan according to it and, therefore, its own balanced scorecard. But there may be common (...) strategic objectives and indicators that are useful for managing different museums. The objective of this paper is to be able to provide indicators that facilitate cultural management in the design of a Balanced Scorecard. Likewise, having general indicators allows comparability between different organizations, and provides a useful tool to evaluate the management of a group of museums in a community or region. This paper shows the different ways museums can increase visitors, either through the permanent collection, temporary exhibitions, the online collection, or the opportunity’s provided by Museum Friends Association. Indicators are proposed to meet the strategic objective of increasing visitors in its different types. Likewise, emphasis is placed on Social Demand, which is user's demand for certain heritage assets, including museums. (shrink)

Games are a distinctive form of art — and very different from many traditional arts. Games work in the medium of agency. Game designers don’t just tell stories or create environments. They tell us what our abilities will be in the game. They set our motivations, by setting the scoring system and specifying the win-conditions. Game de-signers sculpt temporary agencies for us to occupy. And when we play games, we adopt these designed agencies, submerging ourselves in them, and taking (...) on their specified ends for a while. Games constitute a library of agencies — and by exploring them, we can learn new ways to inhabit our own agency. When we play games, we engage in a special form of agential fluidity. We can absorb ourselves temporarily in alternate, constructed agencies. Games make use of that capacity to record different practical mindsets. Games turn out to be our technology for communicating forms of agency. (shrink)

This paper uses Shachar’s conception of jus nexi to explore three interrelated ideas. I first contend that Shachar’s analysis of the monetary value of birthright citizenship may be applied to temporary workers, lawful permanent residents and naturalized citizens as an exposé of inherited privilege in diverse communities and as a means of identifying which forms of membership and belonging are worth owning. Second, I use the idea of jus nexi to question which additional work relationships and identity networks (...) that might qualify as genuine connections to a given state. Finally, I question whether an operationalized version of jus nexi, that is an alternative category of citizenship, would supplant or complement existing jus soli and jus sanguinis rules. Here, I seek to apply Shachar’s theoretical contributions to current political debates and warn that a genuine connection test is increasingly being misused to support a nativist agenda. (shrink)

Though this volume is a bit dated, there are few recent popular books dealing specifically with the psychology of murder and it’s a quick overview available for a few dollars, so still well worth the effort. It makes no attempt to be comprehensive and is somewhat superficial in places, with the reader expected to fill in the blanks from his many other books and the vast literature on violence. For an update see e.g., Buss, The Handbook of Evolutionary Psychology 2nd (...) ed. V1 (2016) p 265, 266, 270–282, 388–389, 545–546, 547, 566 and Buss, Evolutionary Psychology 5th ed. (2015) p 26, 96–97,223, 293-4, 300, 309–312, 410 and Shackelford and Hansen, The Evolution of Violence (2014). He has been among the top evolutionary psychologists for several decades and covers a wide range of behavior in his works, but here he concentrates almost entirely on the psychological mechanisms that cause individual people to murder and their possible evolutionary function in the EEA (Environment of Evolutionary Adaptation—i.e., the plains of Africa during the last million years or so). -/- Buss starts by noting that as with other behaviors, ‘alternative’ explanations such as psychopathology, jealousy, social environment, group pressures, drugs and alcohol etc. do not really explain, since the question still remains as to why these produce homicidal impulses, i.e., they are the proximate causes and not the ultimate evolutionary (genetic) ones. As always, it inevitably boils down to inclusive fitness (kin selection), and so to the struggle for access to mates and resources, which is the ultimate explanation for all behavior in all organisms. Sociological data (and common sense) make it clear that younger poorer males are the most likely to kill. He presents his own and others homicide data from industrialized nations, and tribal cultures, conspecific killing in animals, archeology, FBI data and his own research into normal people's homicidal fantasies. Much archeological evidence continues to accumulate of murders, including that of whole groups, or of groups minus young females, in prehistoric times. -/- After surveying Buss’s comments, I present a very brief summary of intentional psychology (the logical structure of rationality), which is covered extensively in my many other articles and books. -/- Those with a lot of time who want a detailed history of homicidal violence from an evolutionary perspective may consult Steven Pinker’s ‘The Better Angels of Our Nature Why Violence Has Declined’(2012), and my review of it, easily available on the net and in two of my recent books. Briefly, Pinker notes that murder has decreased steadily and dramatically by a factor of about 30 since our days as foragers. So, even though guns now make it extremely easy for anyone to kill, homicide is much less common. Pinker thinks this is due to various social mechanisms that bring out our ‘better angels’, but I think it’s due mainly to the temporary abundance of resources from the merciless rape of our planet, coupled with increased police presence, with communication and surveillance and legal systems that make it far more likely to be punished. This becomes clear every time there is even a brief and local absence of the police. -/- Those wishing a comprehensive up to date framework for human behavior from the modern two systems view may consult my book ‘The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle’ 2nd ed (2019). Those interested in more of my writings may see ‘Talking Monkeys--Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet--Articles and Reviews 2006-2019 3rd ed (2019), The Logical Structure of Human Behavior (2019), and Suicidal Utopian Delusions in the 21st Century 4th ed (2019) . (shrink)

Jean-Luc Nancy would appear to have avoided the aura of conceptual determinativeness plaguing John Caputo's reading of Derrida. His rendering of the interweaving of experience is vigilant at depriving us of the ability to capture and possess a temporary presence in the event itself. In 'Elliptical Sense' (Research in Phenomenology,pp.175-190) and `Differance' (Sense of the World, pp.34-36) he thinks Derrida's quasi-transcendental as a being-singular-plural. But is Nancy's differential communication of events understanding itself as Derridean differance? Nancy himself reminds (Ellipsis34) (...) that while there is a great proximity between his work and Derrida, it is not a complicity. What might Nancy not be apprehending of Derrida's thought? (shrink)

If for Caputo the universality of desire as self-appropriation and the singularity of the gift as desire-beyond-desire depend on and interweave with each other, they nevertheless do so as the communication between discrete and separable moments, that of the `sensible, rational circle of time' and the `exceeding and surpassing of ourselves'. The subject for Caputo seems to function as the temporary self-identity of construct. It is the "desire for restitution, fulfillment, reappropriation, well being". This agent-subject "always intends to act (...) for its own good". He says without this willing well-being "the subject/agent would never do a thing, nothing would happen or eventuate". Caputo's equating of the subject with a moment of re-appropriation ( he says `making an exhibit of ourselves', but can we make an exhibit of ourselves without unintentionally exiting from ourselves?) exemplifies the attempt to retain a remnant of a structuralist center as only the instant of contingency itself. In so doing, Caputo reifies what Derrida puts into question. (shrink)

In this paper I show that the problem of temporary intrinsics and a fundamental philosophical problem concerning the doctrine of the incarnation are isomorphic. To do so, I present the problem of temporary intrinsics, along with five responses to the problem. I then present the fundamental problem for Christology, which I call the problem of natural intrinsics. I present six responses to that problem, all but the last analogous to a response to the problem of temporary intrinsics. (...) My goal is not to argue that any individual response to either problem is correct. Instead, my goal is to present and defend an interesting and unnoticed similarity between two different problems, and to note how work on one problem can help with work on the other. -/- This is a penultimate manuscript, and not a final version, of a forthcoming article in Oxford Studies in Philosophy of Religion. As such, please do not cite this version; cite the official version, due out in OSPR VII in 2015. (shrink)

The Argument from Temporary Intrinsics is one of the canonical arguments against endurantism. I show that the two standard ways of presenting the argument have limited force. I then present a new version of the argument, which provides a more promising articulation of the underlying objection to endurantism. However, the premises of this argument conflict with the gauge theories of particle physics, and so this version of the argument is no more successful than its predecessors. I conclude that no (...) version of the Argument from Temporary Intrinsics gives us a compelling reason to favor one theory of persistence over another. (shrink)

ABSTRACT An apparent objection against my theory of instantiation as partial identity is that identity is necessary, yet instantiation is often contingent. To rebut the objection, I show how it can make sense that identity is contingent. I begin by showing how it can make sense that identity is temporary. I rely heavily on Andre Gallois’s formal theory of occasional identity, but argue that there is a gap in his explanation of how his formalisms make sense that needs to (...) be filled by appeal to my theory of Aspects. (shrink)

Temporary workers stand to gain from temporary migration programs, which can also benefit sender and recipient states. Some critics of temporary migration programs, however, argue that failing to extend citizenship rights or a secure pathway to permanent residency to such migrants places them in an unacceptable position of domination with respect to other members of society. We shall argue that access to permanent residency and citizenship rights should not be regarded as a condition for the moral permissibility (...) of such programs. Instead we will focus on the essential protections that must be extended to all migrant workers, irrespective of the length of their migration project. (shrink)

The Epistemic Objection says that certain theories of time imply that it is impossible to know which time is absolutely present. Standard presentations of the Epistemic Objection are elliptical—and some of the most natural premises one might fill in to complete the argument end up leading to radical skepticism. But there is a way of filling in the details which avoids this problem, using epistemic safety. The new version has two interesting upshots. First, while Ross Cameron alleges that the Epistemic (...) Objection applies to presentism as much as to theories like the growing block, the safety version does not overgeneralize this way. Second, the Epistemic Objection does generalize in a different, overlooked way. The safety objection is a serious problem for a widely held combination of views: “propositional temporalism” together with “metaphysical eternalism”. (shrink)

Parties to a temporary marriage agree in advance that their marriage will only last for a fixed period of time unless renewed: that it will automatically expire after two years, for instance, or five, or twenty. This paper defends the claim that temporary marriages deserve state recognition. The main argument for this is an application of a principle of marriage equality. Some other arguments for are also canvassed, including an argument from religious freedom, and a number of arguments (...) against recognition are also discussed. The paper also discusses the question of whether such “temporary marriages” are in fact a kind of marriage, and defends the claim that they are, or would be, genuinely marriages. (shrink)

In this paper I consider an objection that friends of the Metaphysic of Temporal Parts (MTP) press against other solutions to the problem of temporary intrinsics and turn it against the MTP itself. I do not argue that the MTP must be false, nor do I argue that there are no arguments in favor of the MTP. Rather, the conclusion I draw is conditional: if the MTP provides an adequate response to the problem of temporary intrinsics, then the (...) MTP provides no reason to reject our commonsense view of the nature of material objects. (shrink)

I defend a neo-republican account of the right to have political rights. Neo-republican freedom from domination is a sufficient condition for the extension of political rights not only for permanent residents, but also for temporary residents, unauthorized migrants, and some expatriates. I argue for the advantages of the neo-republican account over the social membership account, the affected-interest account, the stakeholder account, and accounts based on the justification of state coercion.

Does communicative retributivism necessarily negate capital punishment? My answer is no. I argue that there is a place, though a very limited and unsettled one, for capital punishment within the theoretical vision of communicative retributivism. The death penalty, when reserved for extravagantly evil murderers for the most heinous crimes, is justifiable by communicative retributive ideals. I argue that punishment as censure is a response to the preceding message sent by the offender through his criminal act. The gravity of punishment should (...) be commensurate to the preceding criminal message, so that the offender can face up to the nature and significance of his crime. All murders are not the same. To measure up to the most evil and humanity-degrading murderous message, capital punishment should be the counter-message. Next, I argue that capital punishment does not necessarily violate human dignity. The death penalty and torture may both disrupt human dignity, yet in distinct ways. The death penalty terminates life, the vessel that holds together autonomy, while torture directly assaults autonomy. Torture is never permissible as a form of punishment. But death penalty, when used only on the extravagant evildoers, is justifiable, as life is thoroughly degraded by his own evil act. Further, I argue that mercy is integral to communicative retributivists’ theory of capital punishment. (shrink)

When scientists or science reporters communicate research results to the public, this often involves ethical and epistemic risks. One such risk arises when scientific claims cause cognitive or behavioural changes in the audience that contribute to the self-fulfilment of these claims. I argue that the ethical and epistemic problems that such self-fulfilment effects may pose are much broader and more common than hitherto appreciated. Moreover, these problems are often due to a specific psychological phenomenon that has been neglected in the (...) research on science communication: many people tend to conform to ‘descriptive norms’, that is, norms capturing (perceptions of) what others commonly do, think, or feel. Because of this tendency, science communication may frequently produce significant social harm. I contend that scientists have a responsibility to assess the risk of this potential harm and consider adopting strategies to mitigate it. I introduce one such strategy and argue that its implementation is independently well motivated by the fact that it helps improve scientific accuracy. (shrink)

Codes of ethics currently offer no guidance to scientists acting in capacity of expert. Yet communicating their expertise is one of the most important activities of scientists. Here I argue that expert communication has a specifically ethical dimension, and that experts must face a fundamental trade-off between "actionability" and "transparency" when communicating. Some recommendations for expert communication are suggested.

On standard readings of Grice, Gricean communication requires (a) possession of a concept of belief, (b) the ability to make complex inferences about others’ goal-directed behaviour, and (c) the ability to entertain fourth order meta-representations. To the extent that these abilities are pre-requisites of Gricean communication they are inconsistent with the view that Gricean communication could play a role in their development. In this paper, I argue that a class of ‘minimally Gricean acts’ satisfy the intentional structure described by Grice, (...) but require none of abilities (a)-(c). As a result, Gricean communicative abilities may indeed contribute to the development of (a)-(c) – in particular, by enabling language development. This conclusion has important implications for our theorising about cognitive development. (shrink)

In the debate over what determines the reference of an indexical expression on a given occasion of use, we can distinguish between two generic positions. According to the first, the reference is determined by internal factors, such as the speaker’s intentions. According to the second, the reference is determined by external factors, like conventions or what a competent and attentive audience would take the reference to be. It has recently been argued that the first position is untenable, since there are (...) cases of mismatch where the intuitively correct reference differs from the one that would be determined by the relevant internal factors. The aim of this paper is to show that, contrary to this line of argument, it is the proponent of the second position that should be worried, since this position yields counterintuitive consequences regarding communicative success in cases of mismatch. (shrink)

It is sometimes claimed that Gricean communication is necessarily a form of cooperative or ‘joint’ action. A consequence of this Cooperative Communication View is that Gricean communication could not itself contribute to an explanation of the possibility of joint action. I argue that even though Gricean communication is often a form of joint action, it is not necessarily so—since it does not always require intentional action on the part of a hearer. Rejecting the Cooperative Communication View has attractive consequences for (...) our theorising about human cognitive development, since it opens up the possibility of appealing to communicative interaction to explain the emergence of joint action in phylogeny. (shrink)

According to an attractive account of belief, our beliefs have centered content. According to an attractive account of communication, we utter sentences to express our beliefs and share them with each other. However, the two accounts are in conflict. In this paper I explore the consequences of holding on to the claim that beliefs have centered content. If we do in fact express the centered content of our beliefs, the content of the belief the hearer acquires cannot in general be (...) identical to the content the speaker expresses. I sketch an alternative account of communication, the Recentering model, that accepts this consequence and explains how expressed and acquired content are related. (shrink)

Many important theorists – e.g., Gary Watson and Stephen Darwall – characterize blame as a communicative entity and argue that this entails that morally responsible agency requires not just rational but moral competence. In this paper, I defend this argument from communication against three objections found in the literature. The first two reject the argument’s characterization of the reactive attitudes. The third urges that the argument is committed to a false claim.

Not unlike many contemporary philosophers, Leibniz admitted the existence of temporary truths, true propositions that have not always been or will not always be true. In contrast with contemporary philosophers, though, Leibniz conceived of truth in terms of analytic containment: on his view, the truth of a predicative sentence consists in the analytic containment of the concept expressed by the predicate in the concept expressed by the subject. Given that analytic relations among concepts are eternal and unchanging, the problem (...) arises of explaining how Leibniz reconciled one commitment with the other: how can truth be temporary, if concept-containment is not? This paper presents a new approach to this problem, based on the idea that a concept can be consistent at one time and inconsistent at another. It is argued that, given a proper understanding of what it is for a concept to be consistent, this idea is not as problematic as it may seem at first, and is in fact implied by Leibniz’s general views about propositions, in conjunction with the thesis that some propositions are only temporarily true. (shrink)

The United States (U.S.) and Jordan launched negotiations for a free trade agreement in 2000.The US-JO FTA includes a preamble, nineteen articles, three annexes, joint statements, memorandums of understanding, and side letters. In addition to the interesting articles on labor and environment, the US-JO FTA provides the opportunity for Jordanian nationals to come to the U.S. to make investments and participate in trade. Under certain conditions, Jordanian nationals can enter the U.S. to render professional services. The purpose of this article (...) is to examine in detail article 8 of the US-JO FTA which relates to entry of nationals of one party into the territory of the other. The article starts by providing a brief background of the negotiation and conclusion of the US-JO FTA. Then, the article analyzes in detail the specific provision related to temporary entry of nationals. The article draws a comparison between US-JO FTA with the North American Free Trade Agreement (NAFTA) and the more recent trade agreements between the U.S., Oman, Bahrain, and Morocco. Finally, the article observes that although the US-JO FTA, like all US FTAs, is designed to permit temporary entry, without intent to establish permanent residence, of persons, the U.S. should have provided Jordan with special and differential treatment for entry of its nationals. Taking into account the special circumstances of Jordan as a developing country with low-income status, high unemployment rate, and lack of resources, movement of business visitors, investors, intra-company transferees, and professionals should have been dealt with leniency so that the FTA could generate effective and real market access. (shrink)

What are the objects of speaker meaning? The traditional answer is: propositions. The traditional answer faces an important challenge: if propositions are the objects of speaker meaning then there must be specific propositions that speakers intend their audiences to recover. Yet, speakers typically exhibit a degree of indifference regarding how they are interpreted, and cannot rationally intend for their audiences to recover specific propositions. Therefore, propositions are not the objects of speaker meaning (Buchanan 2010; MacFarlane 2020a; 2020b; and Abreu Zavaleta (...) 2021). In this paper I do two things. Firstly, I outline a collective analogue of this challenge that undermines the most prominent responses to the original challenge. Secondly, I provide a new solution: typical utterances are backed by a cluster of partial communicative intentions. This response resolves both individual and collective variants of the problem and allows us to retain the traditional propositional view of speaker meaning. (shrink)

It is standardly assumed that there are three — and only three — ways to solve problem of temporary intrinsics: (a) embrace presentism, (b) relativize property possession to times, or (c) accept the doctrine of temporal parts. The first two solutions are favoured by endurantists, whereas the third is the perdurantist solution of choice. In this paper, I argue that there is a further type of solution available to endurantists, one that not only avoids the usual costs, but is (...) structurally identical to the temporal-parts solution preferred by perdurantists. In addition to providing a general characterization of this new type of solution, I discuss certain of its anticipations in the literature on bundle theory, as well as provide a detailed development of it in terms of my own preferred metaphysics of ordinary objects — namely, a distinctive form of substratum theory tracing to Aristotle. (shrink)

When A utters a declarative sentence in a context to B, typically A can mean a proposition by the sentence, the sentence in context literally expresses a proposition, there are propositions A and B can agree the sentence literally expressed, and B can acquire knowledge from this testimonial exchange. In recent work on linguistic communication, each of these four platitudes has been challenged, and on the same basis: viz. on the ground that exactly which proposition the sentence expressed in context (...) is not discernible given the information provided by the context. I argue that, even if this is true, there will be propositional parts of the proposition expressed by the sentence in context which can be identified and that, consequently, the partial understanding afforded by the existence of such identifiable parts undermines the soundness of the arguments against the platitudes. (shrink)

According to the communication desideratum (CD), a notion of semantic content must be adequately related to communication. In the recent debate on indexical reference, (CD) has been invoked in arguments against the view that intentions determine the semantic content of indexicals and demonstratives (intentionalism). In this paper, I argue that the interpretations of (CD) that these arguments rely on are questionable, and suggest an alternative interpretation, which is compatible with (strong) intentionalism. Moreover, I suggest an approach that combines elements of (...) intentionalism with other subjectivist approaches, and discuss the role of intuitions in developing and evaluating theories of indexical reference. (shrink)

This paper explores the significance of intelligent social behavior among non-human animals for philosophical theories of communication. Using the alarm call system of vervet monkeys as a case study, I argue that interpersonal communication (or what I call “minded communication”) can and does take place in the absence of the production and recognition of communicative intentions. More generally, I argue that evolutionary theory provides good reasons for maintaining that minded communication is both temporally and explanatorily prior to the use of (...) communicative intentions. After developing these negative points about the place of communicative intentions in detail, I provide a novel alternative account according to which minded communication is characterized in terms of patterns of action and response that function to coordinate the representational mental states of agents. I show that an account which centers on patterns of representational coordination of this sort is well suited to capture the theoretical roles associated with minded communication and that it does so in a way that provides a good fit with comparative facts about the presence of minded communication among non-human animals. (shrink)

In this essay, we consider the philosophical method of reading and writing, of communication. Normally, we interpret the works of the great philosophers and explain them in papers and presentations. The thinking of Martin Heidegger has given us an indication of an entirely different method of philosophical thinking. In the 1930s, he gave a series of lectures on Nietzsche. In them, he calls his own way of reading and writing a confrontation (Auseinandersetzung) with Nietzsche. We consider the specific character of (...) confrontation, and in what ways it is different from communication. First, we develop an answer to the question of how Heidegger reads Nietzsche. Does he give a charitable or a violent interpretation of Nietzsche and, if neither, how can his confrontation with Nietzsche be characterized? With this, we obtain an indication of the way we have to read Heidegger, indeed, of philosophical reading and writing as such. (shrink)

I defend an empirically-oriented approach to the analysis and remediation of social injustice. My springboard for this argument is a debate—principally represented here between Tommie Shelby and Elizabeth Anderson, but with much deeper historical roots and many flowering branches—about whether racial-justice advocacy should prioritize integration (bringing different groups together) or community development (building wealth and political power within the black community). Although I incline toward something closer to Shelby’s “egalitarian pluralist” approach over Anderson’s single-minded emphasis on integration, many of Shelby’s (...) criticisms of integrationism are misguided, and his handling of the empirical literature is profoundly unbalanced. In fact, while both Shelby and Anderson defend the importance of social science to their projects, I’ll argue that each takes a decidedly unempirical approach, which ultimately obscures the full extent of our ignorance about what we can and ought to do going forward. A more authentically empirical tack would be more epistemically humble, more holistic, and less organized around what I’ll call prematurely formulated “Grand Unified Theories of Social Change.” I defend a more “diversified experimentalist” approach, which rigorously tests an array of smaller-scale interventions before trying to replicate and scale up the most promising results. (shrink)

The Community of Shared Future for Mankind (CSFM) concept is a comprehensive Chinese proposal for a better future of mankind. In this article, we provide a comprehensive analysis of this concept by focusing on its origin, evolution and philosophical foundation. This article deals with the origin and evolution of the CSFM concept. We show that the concept originated during the presidency of Hu Jintao, who initially used it for the domestic affairs of China. However, the usage of the concept was (...) later extended from domestic to international affairs. Though Hu Jintao conceived the CSFM concept, it is president Xi Jinping who became its greatest advocate. We explore the CSFM concept’s development and evolution into one of the most influential, diverse and dominant concepts of international relations under president Xi. Furthermore, the article explores the philosophical foundation of the CSFM concept. We argue that although CSFM concept is seen as a 21st century Chinese idea, the roots of the concept can be traced back to much earlier time in history. The concept is based on three major philosophical thoughts: Marxism, Confucianism and the philosophy of Mencius. We show that the CSFM concept is greatly influenced by Marx’s ideas such as the transformation of the world, the free association of producers, historical materialism and dialectics. We also point to a number of Confucian principles that are adopted by the CSFM concept. The CSFM concept not only adopts Confucian principles but also extends their scope from the individual level to international relations. Similarly, we also highlight that the CSFM concept is influenced by Mencius’ concepts such as universal brotherhood, responsibility towards the betterment of the world, humane governance, free trade, equal sharing of wealth and the conservation of natural resources. (shrink)

I suggest a solution to a conflict between semantic internalism – according to which the concepts one expresses are determined by one's use of representations – and publicity – according to which, if two subjects successfully communicate or are in genuine agreement, then they entertain thoughts constituted by the same concepts. My solution rests on the thesis that there can be successful communication and genuine agreement between thinkers employing distinct concepts as long as there is a certain relation (of conceptually (...) guaranteed sameness of extension) between them. In section 2, I motivate semantic internalism and show how it conflicts with publicity. In section 3, I carve the logical space of possible solutions to the conflict into liberal and conservative solutions. Section 4 assesses Wikforss's conservative solution to Burge's arthritis thought‐experiment and concludes that it fails for more than one reason. Section 5 introduces a new case study involving a deferential concept. This case serves as the backdrop for my positive account offered in section 6. The conclusion of the article is preceded by a comparison of my view with another recently proposed by Recanati (section 7) and some replies to possible objections (section 8). (shrink)

Recently, there have been attempts at offering new justifications of the Rawlsian idea of public reason. Blain Neufeld has suggested that the ideal of political autonomy justifies public reason, while R.J. Leland and Han van Wietmarschen have sought to justify the idea by appealing to the value of political community. In this paper, I show that both proposals are vulnerable to a common problem. In realistic circumstances, they will often turn into reasons to oppose, rather than support, public reason. However, (...) this counterintuitive result can be avoided if we conceive of autonomy and community differently. (shrink)

New definitions are proposed for communication and language. Communication is defined as the evolution of physical, biochemical, cellular, community, and technological information exchange. Language is defined as community communication whereby the information exchanged comprises evolving individual and group-constructed knowledge and beliefs, that are enacted, narrated, or otherwise conveyed by evolving rule-governed and meaningful symbol systems, that are grounded, interpreted, and used from within evolving embodied, cognitive, ecological, sociocultural, and technological niches. These definitions place emphasis on the evolutionary aspects of communication (...) and language, and they are here differentiated from four older paradigms that instead focus either on the referential or social aspects of language, or the informational or semantic aspects of communication. In contrast with these paradigms, the definitions proposed here for communication and language are in line with a pluralistic evolutionary worldview, one that necessitates the recognition that a multitude of units, levels, mechanisms and processes are involved in bringing forth communication and language. (shrink)

This study assessed school-community relationship and school system effectiveness in secondary schools in Cross River State. Four null hypotheses were formulated accordingly as guide to the study. The study adopted descriptive survey research design. A total of 1,480 academic staff which comprised 271 principals, and 396 vice principals selected through census technique, and 813 teachers selected using simple random sampling technique, were used to elicit data for the study. “School-Community Relationship and Secondary School System Effectiveness Questionnaire (SCRSSSEQ)” was used as (...) instrument for data collection. Collected data were analyzed using descriptive statistics, while the null hypotheses were all tested at .05 level of significance using Pearson Product Moment Correlation with the aid of SPSS version 21. Findings from the study revealed that: parent-teachers’ relationship, school- community use of resources, school-community communication and school-community collaboration are significantly related to secondary school system effectiveness respectively, in Calabar Municipal Area of Cross River State. It was concluded that generally that school community relationship has significant relationship with school system effectiveness respectively. Based on the findings of this study, it was recommended among others that; principals should setup active parents’ teachers’ associations in their schools with leaders of the association comprising of community members and staff of the school. This will serve as a link that binds the school to the community and will create a platform for discussing and settling disputes. (shrink)

Global society issues are putting increasing pressure on both small and large organizations to communicate ethically at all levels. Achieving this requires social skills beyond the choice of language or vocabulary and relies above all on individual social responsibility. Arguments from social contract philosophy and speech act theory lead to consider a communication contract that identifies the necessary individual skills for ethical communication on the basis of a limited number of explicit clauses. These latter are pragmatically binding for all partners (...) involved and help to ensure that the ground rules of cooperative communication are observed within a group or an organization. Beyond promoting ethical communication, the communication contract clarifies how individual discursive behaviour can be constructively and ethically monitored by group leaders in business meetings. A case study which shows what may happen when ground clauses of ethical communication are violated is presented. The conclusions of the study highlights why attempting to respect the communication contract is in the best interest of all partners at all levels within any group or organization. (shrink)

Various theorists have endorsed the “communication argument”: communicative capacities are necessary for morally responsible agency because blame aims at a distinctive kind of moral communication. I contend that existing versions of the argument, including those defended by Gary Watson and Coleen Macnamara, face a pluralist challenge: they do not seem to sit well with the plausible view that blame has multiple aims. I then examine three possible rejoinders to the challenge, suggesting that a context-specific, function-based approach constitutes the most promising (...) modification of the communication argument. (shrink)

The developments along the Mekong River, including in Cambodia, have boomed. There were 755 dams. Of these, 537 have been completed, and 152 have been planned or proposed. Of these, 52 were under construction, and 14 have been canceled or suspended. Of these dams, 392 were hydropower, 337 were irrigation, and 26 were other types (CGIAR, 2015). Even though some officials saw economic development as a result of the hydropower dam, the negative impacts of hydropower dams were seen by many (...) local experts and NGOs. The negative impacts include reduced fishing stocks and exacerbated socio-economic issues (Asia and the Pacific Policy Society, 2022). Experts have conducted some research on ecosystems and livelihoods, but there has been a lack of studies conducted by local communities to investigate their cross-border impacts as a result of the hydropower dam, despite the fact that local communities have been facing issues as a result of the Mekong Development. The community research protocol was developed to improve local communities' understanding of their local contexts and their confidence in negotiating with decision-makers and policymakers to address and respond to their needs and the findings of studies on local planning for sustainable community development. The paper aims to guide community leaders and staff in conducting community research on transboundary impacts on fisheries resources, ecosystems, and the livelihoods of local communities using their knowledge. (shrink)