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In this paper, I develop a novel account of musical works according which they are situated heir lines, consisting of actual and possible work-versions that are situated in specific musical-historical contexts. And I argue that this account offers a better explanation of three core phonenomena - musical multiplicity, musical flexibility, and musical audibility - than its competitors. Finally, I introduce the broader category of musical lineages - sequences of work-versions each of which has evolved in certain ways from its predecessors - and argue that musical works can be viewed as lineages that are initiated by the requisite sorts of compositional intentions and whose constituent work-versions must satisfy standards of similarity from their original contexts of composition. [ABSTRACT FROM AUTHOR]

What is poetry's so-called 'form-content unity'? In this paper, I argue that the idea of 'form-content unity', as derived from A. C. Bradley's 1901 lecture, has been misconstrued by Peter Kivy, who believes that it is confused and vague. I argue that it has also been misconstrued, however, by the philosophers who find the idea insightful and instructive and present themselves as defending and developing it against Kivy's criticisms. Crucially, Bradley's argument emphasizes that hearing is necessary to any 'poetic' reading of a metrical poem, but this focus on sound and metre tends to be ignored. A precision of terminology—particularly a reformulation of the paraphrase 'form-content unity'—offers an improved understanding of Bradley's claims. The lecture, I argue, properly understood, in fact supports the call for a shift of attention away from understanding poems as 'form-content unities' in the philosophy of poetry. [ABSTRACT FROM AUTHOR]

Philosophers of science have come to accept that contextual values can play unavoidable and desirable roles in science. This has raised concerns about the need to distinguish legitimate and illegitimate value influences in scientific inquiry. I discuss here four such concerns: epistemic distortion, value imposition, undermining of public trust in science, and the use of objectionable values. I contend that preserving epistemic integrity and avoiding value imposition provide good reasons to attempt to distinguish between legitimate and illegitimate influences of values in science. However, the trust and the objectionable values concerns constitute no good reason for demarcation criteria. [ABSTRACT FROM AUTHOR]

Imitating nature is an ever more popular strategy in many fields of science and engineering research, from ecological engineering to artificial intelligence. But while biomimetics and related fields have recently attracted increased attention from philosophers, there has been relatively little engagement with what I suggest we see as their basic epistemological presupposition: that we may acquire knowledge from nature. I argue that emphasizing and exploring this presupposition opens up a new approach to epistemology, based on a shift from a conventional epistemological relationship to nature as object of knowledge to a biomimetic relationship to nature as source of knowledge. [ABSTRACT FROM AUTHOR]

In this posthumously published interview, conducted on February 4, 2021, philosopher and activist Drucilla Cornell (1950–2022) discusses the importance of Reiner Schürmann's work and reminisces on the seminars they led together with Jacques Derrida in the early 1990s. [ABSTRACT FROM AUTHOR]

Reiner Schürmann's early engagement with Meister Eckhart seems to have been of major significance for his original thought as a philosopher and social critic. Schürmann thought "along with" Eckhart, something which enabled him to write a challenging interpretation of Eckhart at the outset of his career in 1972, a book which maintains its value fifty years after its original publication. This essay evaluates the significance of that book, Wandering Joy, in the past half-century of Eckhartian studies. [ABSTRACT FROM AUTHOR]

The character "即 (jí)" in Chinese shares the meaning of "is", indicating an identity or equivalence between two concepts. In this framework, one might expect the antecedent and the consequent of "即" to be identical in meaning, or at least for a term with a positive connotation not to be paired with one of negative connotation. However, in Tiantai Buddhism, many core propositions follow the structure "x 即 y", where x is negative and y is positive, or vice versa. This suggests an identity between opposites, creating a paradoxical feature in the system. This essay argues that the paradox within Tiantai Buddhism is a veridical paradox, as defined by Quine, meaning it can be resolved in various ways and does not reflect a genuine contradiction in reality. While Western Buddhist philosophers and logicians have focused primarily on the paradoxes in Nāgārjuna's thought, this essay demonstrates that Chinese Tiantai Buddhism offers practical resolutions to these paradoxes. The paper first explicates the paradox by examining its roots in Buddhist history, then explores responses to it. Finally, different methods for resolving the paradox are compared and evaluated. [ABSTRACT FROM AUTHOR]

Recently, political philosophers have debated the role of religious reasons in public deliberations, such as appealing to religious convictions and religious classics. Exclusivists, such as Rawls, Quong, Hartley, and Watson, argue that democratic governments and citizens should restrict or exclude the use of religious reasons in making laws and policies, while inclusivists, such as Gaus, Vallier, and Billingham, oppose such categorical exclusion. Nevertheless, the debate mainly focuses on the role of religious reasons in public deliberation. In this paper, I will argue that religious behaviors—defined as highly altruistic actions motivated by religious beliefs, such as dedicating substantial time and effort to serving the poor and advancing the common good—can exert positive influences on public deliberation. Through this kind of altruistic action, religious believers can subtly influence non-religious citizens. While religious believers may not rationally persuade non-religious citizens through religious reasoning, the altruistic actions exhibited by religious believers could emotionally inspire admiration and motivate non-religious citizens to learn more about those religions. This enhances mutual understanding among different religious and secular sects and thus improves public deliberation. Furthermore, I argue that the improved understanding fostered by religious behaviors can facilitate exclusivism and inclusivism to overcome certain philosophical challenges, such as the problems of incompleteness and anarchy, which are among the most frequent criticisms directed at exclusivism and inclusivism. Hence, this paper highlights an aspect overlooked in the exclusivism–inclusivism debate: no matter whether the democratic government and citizens should permit or restrict religious reasons, religious behavior is still beneficial in public deliberation. [ABSTRACT FROM AUTHOR]

In 1195 AD, a celebrated Sufi scholar, poet and philosopher Muḥyī al-Dīn Ibn ʿArabī quit Muslim Spain for Africa. There, he first became acquainted with ʿuzābīyyah, which he described as the dark arts rooted in the soul's power over mind and matter. Ibn ʿArabī referred to this power as himma. The Sufi shaykh Qaḍīb al-Bān, as well as the North African sorcerers Ibn ʿArabī encountered, could use this power to maim and kill humans. They were also said to be capable of creating new life forms with himma. The present study examines the specific types of himma they used and determines the supposed loci of this power in the body and soul. It also describes the standard methods used in Akbarian circles and North Africa to make oneself worthy of himma and identifies advantages and disadvantages of using this power to turn dreams into reality. [ABSTRACT FROM AUTHOR]

Over the past 150 years, Thomists have been divided over whether or not St. Thomas Aquinas himself held to the transcendentality of beauty. Francis J. Kovach divides the Thomists into three groups: (1) the transcendentalists, (2) the anti-transcendentalists, and (3) the undecided. Some contemporary Thomist philosophers in the transcendentalist camp, such as Étienne Gilson, see beauty as the forgotten transcendental. We will briefly trace the historical context of the debate by mentioning how philosophers viewed the transcendentality of beauty in ancient and medieval times. Then, we will summarize a contemporary Thomistic transcendentalist view of the nature of beauty and its transcendental status, followed by a contemporary Thomistic anti-transcendentalist view of the nature of beauty and its transcendental status. After that, we will evaluate the nature of beauty according to St. Thomas, as well as the criteria which determines transcendentality. Finally, both the transcendentalist and anti-transcendentalist positions on beauty's transcendental status will be evaluated to determine whether it is metaphysically consistent to regard beauty as a transcendental according to Thomistic thought. [ABSTRACT FROM AUTHOR]

This essay primarily consists of an interpretation of The Anti-Christ, arguably Nietzsche's most abrasive and overall least appreciated book. By treating this late work as what it in fact is, on the other hand, namely, the culmination of Nietzsche's lifelong polemic against Christianity and the source of many of his most explicit and revealing pronouncements on what a "revaluation of all values" ultimately means, this essay argues that this work presents us not only with the philosopher's definitive position on Christianity, but with the real meaning of his thought as such. [ABSTRACT FROM AUTHOR]

Reading the significance of place as mediated through digital knowledge systems, this article expands recent debates around digital Bildung to include the semanticization of culture. The latter term refers to how data infrastructures correlate entities in their factuality in lived contexts, making them retrievable by digital devices and amenable to predictive inference by machines. Building on the analysis of others who characterize digital Bildung as the production of a semantic self-consciousness in learners, the article seeks to address the role of information systems technique in this production. It locates certain core intellectual justifications for the semantic mediation of culture in the philosophy of Charles Sanders Peirce. Ultimately diagnosing digital Bildung as enculturation to Peircean metaphysics, the article goes on to thematize certain conceptual limitations of our epistemic emplacement via digital systems. Relying on other philosophers to surface these limitations—Jürgen Habermas, James Williams, and Jean-Hugues Barthélémy—the article concludes more polemically by suggesting that defining digital Bildung on the basis of semantic self-consciousness as it is currently understood may exacerbate a crisis of sense in datafied societies. [ABSTRACT FROM AUTHOR]

Philosophers often rely on sciences of their own time. This is especially true for scientists writing philosophical works. In the case of Ernst Mach, the scientific references are mainly to physics, physiology, evolutionary biology and—in a somewhat different manner—the new discipline of psychology. Like so many authors in the late 19th century, Mach had extreme confidence in the methods of the natural sciences. However, this trait, often called scientism or positivism, can easily be used in polemical accounts that obscure other aspects of Mach's thought. Mach is well-known for both his analysis of sensations and his evolutionary conception of perception and knowledge. The tension between the ambition to clarify the empirical basis of perception on the one hand and the focus on the natural origins of human perception on the other hand is, however, considerable. A comparison of these two perspectives can contribute to an ontological understanding of experience that sheds new light on the much-discussed topic of sense data and at the same time clarifies the difference between experience and observation and the role of experimental science in this context. In some respects, Mach seems closer to William James than to his followers in the Vienna circle. The accusation of idealism made by Lenin in his influential critique of positivism overlooks the implications of this naturalist approach but offers the occasion to dwell on the ontological implications of something that can be called natural historicity. Comparisons with Aristotle, Bacon, Descartes and Kant situate the empiricist theory of perception. [ABSTRACT FROM AUTHOR]

The article discusses Nicholas Wolterstorff's explanations for the flourishing of philosophical theology in analytic philosophy by taking Arthur Norman Prior's (1914–1969) development of tense-logic into account. Prior's work challenged the prevailing anti-metaphysical norms in analytic philosophy and introduced an alternative understanding of the relationship between logic and metaphysics. Prior's application of tense-logic to an analysis of the concept of existence in quantified tense-logic and his exploration of future contingency in branching time semantics provide a strong reason for why analytic philosophy naturally incorporates philosophical theology. These considerations lead us to modify Wolterstorff's emphasis on the importance of meta-epistemology for the resurgence of philosophical theology. A development in logic was necessary. Furthermore, Prior's importance questions the assumption that philosophical theology was a consequence of theistic philosophers seeking ways to defend theistic beliefs in analytic philosophy. This is not true for Prior. His invention of tense-logic and discussion of omniscience was driven by an existential interest in finding answers to philosophical problems concerning divine foreknowledge and human freedom which ultimately led him to reject his Christian beliefs. [ABSTRACT FROM AUTHOR]

The article offers information on the purpose of mathematics, as explored by philosophers like Plato and Augustine, particularly its higher intellectual and spiritual aims. Topics discussed include the inevitable development of mathematical discoveries; the role of mathematics in leading the soul toward truth and being; and Augustine's perspective on how mathematical reasoning ultimately leads to knowledge of God.

One of the most important answers to the problem of moral evil is the free will defense, which is subject to severe challenges. The lack of a necessary connection between free will and moral evils, as well as the injustice in granting human beings the mental capacity to use their freedom, are among these criticisms that have particularly challenged the free will defense in contemporary times. Immanuel Kant, an 18th-century German philosopher, depicts the role of free will in the occurrence of moral evils in a way that allows for responses to these objections to be extracted from his foundations in ethics, as well as from the works he has specifically done on this topic. The moral evolution of humanity throughout history is a significant good that, according to Kant, justifies the occurrence of moral evils that arise not from animalistic desires but solely from human free will. This article, with a descriptiveanalytical approach and utilizing translations of the works of Kant and some contemporary Kantian scholars, presents a report on Kant's thoughts regarding the free will defense, clarifies its alignment with Islamic anthropology, and outlines the strengths and weaknesses of Kant's perspective. [ABSTRACT FROM AUTHOR]

For Edith Stein, individualized education cannot be separated from personalized education, without these notions being synonymous. For our study we take the concepts of potency (Potenz) and act (Akt), developed in her work Finite and Eternal Being, and we link them to the words commonly used by the philosopher: unfolding (Entfaltung) and development (Entwicklung). The objective is to argue, from the point of view of Edith Stein's pedagogical thought, the individualized nature of all educational interventions, anthropologically justify it is need, and present the relationship that the author establishes with the concept of personalized education. [ABSTRACT FROM AUTHOR]

Not only is freedom a shared concern of Sartre and Schelling, which would not be anything particularly unique, but for both philosophers, freedom must be articulated out of an ontological ground, or within the confines of an ontological system. A contradiction nevertheless appears to arise regarding the "orientation" of Sartre and Schelling's respective "ontologies of freedom": the freedom of Sartre, reflecting a contemporary stoic-inspired doctrine, is directed toward the future, while for Schelling, with affinities to the temporal logic of psychoanalysis, freedom is oriented toward the past. This article presents both Sartre and Schelling's ontological reasoning out of which either a progressively oriented freedom (the freedom to negate the present in the name of future "possibles") or a retrogressively oriented freedom (the freedom to determine the ground of the present out of an indefinite, a-temporal becoming), before attempting to resolve this contradiction in the temporality of freedom by examining the position and role of the negative (of negation, contradiction, or nothingness), as either secondary or primary, within the ontology of each respective philosopher. [ABSTRACT FROM AUTHOR]

This article critically examines Georg Wilhelm Friedrich Hegel's concept of the Absolute Spirit, Mexican philosopher José Revueltas's reinterpretation of Hegelian dialectics, and Carlos Alberto Sánchez's phenomenological analysis of undocumented immigrant reason. This article argues that fixed narratives, epitomized by Hegel's Absolute Spirit, obscure the authentic experiences of undocumented immigrants. By synthesizing Hegel, Revueltas, and Sánchez, the article proposes the concept of Espíritu de Muerte, or Spirit of Death, reminiscent of the Holy Death as a counter to the Absolute Spirit, advocating for a historiographical shift that acknowledges and liberates forgotten memories as a canonical history of undocumented reason. Taking Revueltas's emphasis on unseen histories offers a means to surpass Hegelian limitations and reveals a notable inconsistency in Sánchez's observations regarding the undocumented experience: namely, that undocumented reason inherently serves as a counternarrative always. [ABSTRACT FROM AUTHOR]

The paper sheds light on a group of philosophers and scholars associated with Petra, despite the fact that most of them did not live there. They include: Gaius, Callinicus, Genethlius, Epiphanius, Gessius, and Dousarius. These pioneer scholars, whose works have unfortunately been lost, bore Greek names, wrote in Greek and were apparently followers of the sophistry doctrine. The research is based on a number of Roman and Byzantine sources. Among them is the Suda Lexicon, an encyclopedia dating back to the tenth century AD, based on several classical sources. These sources show that the Arab’s knowledge of Greek philosophy predates Islam by a significant period of time and confirm that some Arabs studied philosophical works thoroughly before Islam and played a significant role in disseminating certain philosophical and intellectual doctrines. [ABSTRACT FROM AUTHOR]

The universal sense of nothingness resident at the heart of the very conception of evil in existence is one of the primary problems with which all philosophy and theology must grapple. It is at the origin of creation stories universally. My proposal in this essay is to demonstrate that this nothingness is not a negative concept but, rather, is the "obverse" of fullness—experiential and mystical—and that the path to fullness must pass through nothingness, a path that is manifested epistemically in the form of apophasis and, in the ethical dimension, as kenosis, culminating in a realization of the nondual/advaitic nature of reality. Cutting across time and traditions, then, through a textual exegesis of the Principal Upanishads and Kierkegaard's Fear and Trembling , I seek to delineate how both texts lead us, nondually, from nothingness to fullness. I formulate this hypothesis finally in the form of the following paradox: "Nothingness will save us from nothingness"—a formulation associated with the Japanese philosopher Keiji Nishitani. [ABSTRACT FROM AUTHOR]

L. J. Henderson was a central figure in Harvard discussions of the nature of science in the interwar period and served as a bridge between the sciences and the social sciences. Two key ideas were promoted by Henderson: systems and conceptual schemes, both of which spread quickly at Harvard and then beyond. In this article the focus will be on conceptual schemes , a term which had a distinctive origin in Henderson that accounts for some of the ambiguities in its adaptations. Henderson spoke as a scientist speaking to philosophers rather than doing philosophy and sharply distinguished his aims from those that followed from Immanuel Kant. Henderson's model was the scheme of ancient Greek medicine, which had persisted for millennia and was replaced by modern medicine. This was differentiated from earlier neo-Kantian and later Kuhnian variations. Henderson's account was distinctive in placing the origins of conceptual schemes in intuitions about patterns formed in practice by people operating on concrete phenomena. The resulting schemes, he thought, had to be accepted on faith by students, but were, as he put it, walking sticks to enable communication and understanding rather than exclusive dogmas. Henderson was an enthusiast for Vilfredo Pareto, who was vilified at Harvard during the war by Carl J. Friedrich, which led not to the disuse of his ideas but to the erasure of their origins. [ABSTRACT FROM AUTHOR]

What role do normative ideals play in politics? Since Rawls, many political philosophers have advocated what they take to be a Kantian answer to this question. Normative ideals organize and guide political decision-making and action, and a major task of political philosophy is to generate them. Recently, this position has come under renewed scrutiny among political thinkers identifying as realists and nonideal theorists. These critics argue that ideal theory is too remote from empirical politics. This article turns to Kant for an alternative conception of ideals that is both distinct from the Rawlsian account and better withstands the critiques of realists and nonideal theorists. It argues that, for Kant, ideals are aids to freedom; their aim is to guide us towards forms of autonomy we have yet to fully realize. This leaves us with a much stronger view of ideals than does ideal theory. [ABSTRACT FROM AUTHOR]

The study attempts to interpret the work of the French phenomenologist Claude Romano in the context of the philosophy of Martin Heidegger. The text tries to point out the differences and connections between their thinking, connect and confront their individual concepts and theses, and point out the important structural moments that are common for both philosophers. At the same time, the study tries to point out that Romano's evential hermeneutics is an attempt to connect the early and late phases of Heidegger's work, which leads to a unique philosophy. [ABSTRACT FROM AUTHOR]

Many philosophers today accept the broadly Aristotelian view that one can explain de re necessary properties by invoking essence. These 'Neo-Aristotelian essentialists' hold that a property F is an essential property of x iff specifying F gives a correct answer to the Aristotelian 'what is x?' question. We are sceptical. According to neo-Aristotelian essentialists, essential properties are not themselves de re modal properties, but they are supposed to explain why things have their de re modal properties. Neo-Aristotelian essentialists accept the following principle (ENL): If x is essentially F, then x is necessarily F. We ask: Why? We first clarify the neo-Aristotelian notion of essence via the Aristotelian "what is x?" question. So far as we can see, the only way to do this is by appeal to the notion of a substance sortal. We then consider the notion of a substance sortal itself, and argue that there is nothing in that notion that even so much as suggests that ENL is true. [ABSTRACT FROM AUTHOR]

Hope is in a twofold crises in Western societies: perceived as unavailable by some and as undesirable by others. Against this background, this introduction argues that there is a need to ask anew what (if anything) citizens should hope for. After some introductory remarks both about the current role of hope in the public arena and important developments in recent philosophical debates, I provide an overview of the contributions to the Special Issue. Through a variety of theoretical lenses and from a variety of theoretical backgrounds, the contributors systematically ask which hopes (if any) we should cultivate or whether it may sometimes be necessary to let go of certain hopes. While they agree that hope is indispensable as a way of dealing with our fragility and sustaining our resolve, it is not without dangers. What emerges is a profile of hope as a complex and ambivalent attitude that has so far received too little attention by political philosophers, despite its prominent and increasingly contested role in political practice. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Educational Studies (1673-1298) is the property of Journal of Educational Studies Editorial Office and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Read less, learn more, sounds contradictory. I do not mean students should read less in general. PISA research (OECD, 2023) shows decreasing reading scores in many European countries, and reading literature is not only important for one's reading competence, it also is fun. What I mean is what psychologist and philosopher William James already wrote in 1890: ?The art of being wise is the art of knowing what to overlook? (James, 1890). [ABSTRACT FROM AUTHOR]

Copyright of Pedagogia Più Didattica is the property of Edizioni Centro Studi Erickson SpA and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Olmsted was an influential landscape architect whose works include many parks, recreation grounds and more. Inspired by Romantic and transcendentalist thinkers, he developed 'pastoral transcendentalism', a style of designing parks that mimicked natural spaces to reproduce their values within cities. Although environmental justice scholars have pointed out how these designs limit access to parks, I argue that environmental philosophers have not adequately discussed Olmsted, particularly his axiology of nature. Reflecting on it reveals how environmental injustice consists not only of restricting access to nature to protect its essential value – for Olmsted, scenery that could induce a contemplative mindset – but in delimiting nature's value without consideration of how people actually appreciate it. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

There is a near consensus among philosophers of science whose research focuses on science and values that the ideal of value-free science is untenable, and that science not only is, but normatively must be, value-laden in some respect. The consensus is far from complete; with some regularity, defenses of the value-free ideal (VFI) as well as critiques of major arguments against the VFI surface in the literature. I review and respond to many of the recent defenses of the VFI and show that they generally fail to meet the mark. In the process, I articulate what the current burden of argument for a defense of the VFI ought to be, given the state of the literature. [ABSTRACT FROM AUTHOR]

In this essay on new directions in symbolic interaction, the authors have two related goals. First, the authors argue for the relevance of collective intentionality for overcoming the critical divide in symbolic interaction theory between self and society. In focusing on the way in which collective intentionality allows for understanding how intersubjectivity is made part of the interaction order by group members and local communities, the mesolevel of analysis should be integrated into the interactionist perspective. In making this argument, the second goal is to uncover the important social phenomenology of the early 20th German philosopher, Gerda Walther, which raised similar issues. Perhaps because of her gender, the lack of a secure university position, the financial reserves of her family, or a personal turn to mysticism, her early work has largely been erased. Today her significance and her important 1922 work, A Contribution to the Ontology of Social Communities, is being recovered, published last year (Walther, 2023). Here we highlight her relevance for the interactionist tradition and its approach to intersubjectivity. [ABSTRACT FROM AUTHOR]

The interactionist minded self (IMS), the package of cognitive processes, including the internal conversation, that the classic pragmatist philosophers and early interactionist sociologists claimed were important for understanding self and action, has been underinvestigated. These conceptions of the self have tended to be treated as a set of hermeneutical devices rather than as testable propositions about how people think. The authors identify several empirical claims about the IMS, discuss the diversity of minded activity (including the claim that some people don't have internal conversations), summarize some of the findings from our research on internal conversations, provide a set of topics related to the IMS that we believe should be researched, and discuss methods for researching these and other topics related to the IMS. [ABSTRACT FROM AUTHOR]

From a phenomenological perspective, the article highlights the main risks of conversational AI, namely the compromise of human autonomy and emotional manipulation. A "synthetic ethics" is proposed as a response to these challenges. This ethics encourages a reflection on the interaction with synthetic systems, such as robots and other artificial identities, and an ongoing dialogue between philosophers and engineers from the early stages of technology development. [ABSTRACT FROM AUTHOR]

Purpose: This paper draws on the thinking of the nineteenth-century Italian philosopher and poet Giacomo Leopardi and scholars who studied his thoughts on the relationship between nature and humans. Leopardi's philosophy of nature recognizes the alienness of nature in relation to humankind, thus challenging human governance of the planet. The poet's thoughts align with the dilemma identified in the Anthropocene literature: who speaks for nature? This dilemma has accounting implications in terms of the frameworks and disclosures to be adopted. Therefore, Leopardi's thoughts can become the basis for a more articulated and complex understanding of some key concepts and issues at the roots of SEA. Design/methodology/approach: The paper utilizes content analysis to examine four essays by Giacomo Leopardi, which serve as the source of our data. Findings: Leopardi recognizes the alienness of nature with respect to humanity and the voicelessness of nature as a generative of conflict. He also warned of the consequences of human governance that does not take nature's needs into account. These findings open a discussion on the complex accounting implications of the distance between humanity and nature. They can inspire SEA scholars to change the status quo by developing new accounting frameworks from the perspective of nature and adopting forms of governance of nature that recognize the need to protect it as a voiceless stakeholder. Originality/value: Through Leopardi's humanistic and poetic philosophy, the perspective of nature can be infused into SEA studies, thereby promoting the need for a multidisciplinary and complex approach to the discipline. [ABSTRACT FROM AUTHOR]

Copyright of Academic Journal of Philosophy / Felsefi Düşün is the property of Pinhan Yayincilik and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The philosopher and sociologist S. Zeletin saw in the Romanian Constitution from1923 the edge between the liberal world and the world of the nationally organised socialism, which he arduously defended. The conservative historian N. Iorga did advocate on the contrary the traditional pre-modern view. Both conceptions were to be reconciled later by the so-called Romanian protochronists, who could be seen as a Romanian Crypto New Right in Eastern Europe fully sincronicised with the West German New Right. [ABSTRACT FROM AUTHOR]

In the last 35 years many philosophers have appealed to reference magnetism to explain how it is that we mean what we mean. The idea is that it is a constitutive principle of metasemantics that the interpretation that assigns the more natural meanings is correct, ceteris paribus. Among other things, magnetism has been used to answer the challenges of grue and quus, Quine's indeterminacy of translation argument, and Putnam's model-theoretic argument against realism. Critics of magnetism have usually objected to the base notion of naturalness. Here I assume naturalness for the sake of argument, but argue that even still, reference magnetism should be rejected. The supposed force of reference magnetism is arbitrarily weak, and the best explanation of this is that it simply does not exist. [ABSTRACT FROM AUTHOR]

A number of philosophers of science have argued that there are important differences between robustness in modeling and experimental contexts, and—in particular—many of them have claimed that the former is non-confirmatory. In this paper, I argue for the opposite conclusion: robust hypotheses are confirmed under conditions that do not depend on the differences between and models and experiments—that is, the degree to which the robust hypothesis is confirmed depends on precisely the same factors in both situations. The positive argument turns on the fact that confirmation theory doesn't recognize a difference between different sources of evidence. Most of the paper is devoted to rebutting various objections designed to show that it should. I end by explaining why philosophers of science have (often) gone wrong on this point. [ABSTRACT FROM AUTHOR]

Many philosophers appeal to the "fallacy of approximation", or "problem of second best". However, despite the pervasiveness of such appeals, there has been only a single attempt to provide a systematic account of what the fallacy is. We identify the shortcomings of this account and propose a better one in its place. Our account not only captures all the contexts in which approximation-based reasoning occurs but also systematically explains the several different ways in which it can be in error. [ABSTRACT FROM AUTHOR]

Rudolf Carnap and Martin Heidegger shared with Max Weber the decisionist understanding of values as something that cannot be justified by scientists or philosophers. Although both accepted the challenge of modernity in this respect, they reacted in opposite ways. Carnap, along with the Vienna Circle, defended a scientific conception of the world in which science and instrumental rationality were to permeate all of life; Heidegger embarked on an understanding of metaphysics in which rationality and science were to be eliminated. Both strategies were deeply political, and both resulted from the split in the German youth and life-reform movement that took place during and immediately after World War I. I discuss this image here in the context of dialectical theology, the Vienna Circle, and the Davos Disputation, with a sideways glance at Ernst Cassirer, and with a view to earlier interpretations by Michael Friedman and Gottfried Gabriel. [ABSTRACT FROM AUTHOR]

Practicing Protestants sought moral perfection through innovative means of self-development during the eighteen and early nineteenth centuries. The philosophical, cultural and religious changes that emerged from the Protestant Reformation and Enlightenment influenced transatlantic Protestantism. Evangelical religion and new sectarian groups appeared simultaneously and dialectically to the emergence of liberal thought, democratic politics and scientific advancement. The high-level musings of prominent philosophers of seventeenth- and eighteenth-century Europe trickled down to common practitioners, who engaged in new patterns of religiosity. Through spiritual performances, habitual methods, and regimented schedules, Protestants customized their individual programs for moral progress and spiritual enlightenment. Pictorial and published works served as devices to evoke, maintain and advance their faith through reading, prayer, meditation, and diet. Recording their activities and assessing their successes and failures, the individual plans detailed here were part of a continuum of spirituality and rationality to perform piety on one's own terms and for the benefit of others. These Protestants combined Christian concepts with Enlightenment ideals to pursue autonomous, aspirational, and tailored approaches to self-discipline and spiritual insight. [ABSTRACT FROM AUTHOR]

Copyright of Symposium: Canadian Journal of Continental Philosophy / Revue Canadienne de Philosophie Continentale is the property of Canadian Society for Continental Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Symposium: Canadian Journal of Continental Philosophy / Revue Canadienne de Philosophie Continentale is the property of Canadian Society for Continental Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Symposium: Canadian Journal of Continental Philosophy / Revue Canadienne de Philosophie Continentale is the property of Canadian Society for Continental Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Symposium: Canadian Journal of Continental Philosophy / Revue Canadienne de Philosophie Continentale is the property of Canadian Society for Continental Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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