Ethics

Andhra Pradesh has a strong, well qualified, committed and forward looking State Animal Husbandry Department (AHD). The state has a large animal health and production support infrastructure -veterinary dispensaries, hospitals and polyclinics, rural livestock units, AI centres and so on -and individuals -professional veterinarians, para-veterinary and other support staff. Livestock keepers have generally appreciated the support received from the Animal Husbandry Department either in terms of routine animal health and breeding services or emergency response at the time of disease outbreaks. Within the constraints posed by the political environment and the human, physical and financial resources, the department has been doing a commendable job. However, changing market conditions (rapid growth in demand for livestock products, consumer demands for quality and consistency, food safety and environmental regulations, dwindling public resources for service delivery, etc) are putting additional pressures on service delivery systems to become more dynamic and needs-oriented, financially sustainable, and closer to the ground. This report synthesises the studies and consultations undertaken by the CALPI-PPLPI-AHD initiative in support of developing a framework for effective and efficient delivery of livestock services.

Disinformation is a growing epistemic threat, yet its connection to understanding remains underexplored. In this paper, I argue that understanding-specifically, understanding how things work and why they work the way they do-can, all else being equal, shield individuals from disinformation campaigns. Conversely, a lack of such understanding makes one particularly vulnerable. Drawing on Simion's (2023) characterization of disinformation as content that has a disposition to generate or increase ignorance, I propose that disinformation frequently exploits a pre-existing lack of understanding. I consider an important objection-that since understanding is typically difficult to acquire, we might rely on deferring to experts. However, I argue that in epistemically polluted environments, where expertise is systematically mimicked, deference alone provides no reliable safeguard. I conclude by briefly reflecting on strategies for addressing these challenges, emphasizing both the need for promoting understanding and for cleaning up the epistemic environment.

This provocative book suggests that the tide has turned against sophistry and fatalism. Benjamin Davis has joyfully demonstrated that they are not the most sophisticated kinds of “theory” after all.
–Paul Gilroy, University of London

In a concentrated attitude of modesty, reflexiveness, and provocation, Another Humanity offers a searching practice of redressive criticism animated by the historical wrong of colonial dispossession. Reading the “human” through Du Bois, Glissant, Wynter, Said, and Arendt, Benjamin Davis encourages us to see the problem of “humanity” as the inescapable core of an alternative contemporary politics.
–David Scott, Columbia University

In Another Humanity, Benjamin P. Davis unpacks the outline of an unfolding crescendo of critical thinking to locate our fragile humanity on a more leveled ground. Like a defiant Sisyphus, at a time when Americans have elected a president who defies every single sense of human decency, Davis insists on righting the wrong, rolling the boulder up the hill.
–Hamid Dabashi, Columbia University

Another Humanity is a brilliant book—its brilliance lies in its humility. Rather than creating new concepts out of thin air, it engages with existing ideas, traces their entanglement in histories of asymmetrical power, and revitalizes them as tools and lenses for imagining and realizing a decolonial future. Davis’s book successfully experiments with a different political and ethical attitude toward theory and the world—and it invites us to do the same.
–Massimiliano Tomba, University of California, Santa Cruz

Intro: https://benjaminpdavis.com/wp-content/uploads/2025/05/introduction-another-humanity-davis-copy.pdf

Order: https://edinburghuniversitypress.com/book-another-humanity.html

Edinburgh UP Interview: https://euppublishingblog.com/2025/05/05/decolonizing-the-human/?utm_source=rss&utm_medium=rss&utm_campaign=decolonizing-the-human

Empathy shapes the landscape of our social lives. It motivates prosocial and caregiving behaviors, plays a role in inhibiting aggression, and facilitates cooperation between members of a similar social group. Thus, empathy is often conceived as a driving motivation of moral behavior and justice, and as such, everyone would think that it should be cultivated. However, the relationships between empathy, morality, and justice are complex. We begin by explaining what the notion of empathy encompasses and then argue how sensitivity to others' needs has evolved in the context of parental care and group living. Next, we examine the multiple physiological, hormonal, and neural systems supporting empathy and its functions. One troubling but important corollary of this neuro-evolutionary model is that empathy produces social preferences that can conflict with fairness and justice. An understanding of the factors that mold our emotional response and caring motivation for others helps provide organizational principles and ultimately guides decisionmaking in medical ethics.

Previous research on the neural underpinnings of empathy has been limited to affective situations experienced in a similar way by an observer and a target individual. In daily life we also interact with people whose responses to affective stimuli can be very different from our own. How do we understand the affective states of these individuals? We used functional magnetic resonance imaging to assess how participants empathize with the feelings of patients who reacted with no pain to surgical procedures but with pain to a soft touch. Empathy for pain of these patients activated the same areas (insula, medial/anterior cingulate cortex) as empathy for persons who responded to painful stimuli in the same way as the observer. Empathy in a situation that was aversive only for the observer but neutral for the patient recruited areas involved in self–other distinction (dorsomedial prefrontal cortex) and cognitive control (right inferior frontal cortex). In addition, effective connectivity b...

Empathy, the ability to share the emotions of others, is a human aptitude intriguing philosophers, psychologists, sociologists, and neuroscientists alike. It is thought to have a key role in much of human social interaction and to be a proxy for motivating prosocial behavior . Although it has been defined in many ways (e.g., , here we will use the term empathy broadly, to describe an intersubjective induction process by which emotions are shared, while preserving the knowledge about their personal origin . Much effort has been invested in the past decade in identifying the neural mechanisms that mediate empathic abilities. As part of this endeavor, an impressive body of behavioral and physiological studies has been marshaled under the perception-action coupling account of empathy . The core assumption of this account is that perceiving a target's emotion and/or action activates automatically the corresponding representations of that emotion and/or action in the observer, which, in turn, activates somatic and autonomic responses. The mechanism of this process is not straightforwardly bottom-up, however. For example, proposed that empathy involves both emotion sharing (bottom-up information processing) and executive control, which modulates the shared affective experience (top-down information processing). According to this model, these bottom-up and top-down processes involve several specific and interacting neural networks (such as the anterior cingulate cortex [ACC] and the anterior insula). Feedback loops from the prefrontal cortex may play a crucial role in taking into account one's own mental state and intentions in order to react (or not) to the affective states of others .

Science as a human activity relates to different human values, and therefore it is capable of ethic valuation, both for its consequences as for its process and its action. For this reason, otherwise as the neopositivists and the empirism have suggested, ethics can not be separated from the scientific analysis. The responsibility relationship appears followed by moral responsibility, that places in its actions the exercise of freedom and personal commitment, that without any doubt are basic values in an individual's behaviour, and, therefore, in a scientist. But these characters are part of any human activity, and they must respond responsibly before the actions derived from it. We are no longer before ethically traditional models, but we move in dynamic ethical planes. The scientific models that currently operate compel scientists to modify that attitude, and consequently, our reflection on this issue ends with a valuation on the need of an ethics of the science, or at least, to put on page the protocols of this issue.

The article overviews the ethical aspects of sustainable development in Lithuania under the conditions of globalisation. With reference to the accumulated theoretical and practical material, evaluating the principles of a sustainable development implementation and the systems of ethical behaviour, further development perspectives of sustainable development on the ethical plane in Lithuania are analysed. Spirituality plays a very important role because unique values and value orientations existing in every culture influence the worldview and life perception of members of the culture. The modern, dynamic lifetime determines rapid cultural changes and many‐sided influence of one culture on another and has significant impact on implementation of sustainable development principles in Lithuania. Santrauka Straipsnyje apžvelgiami etiniai darnaus vystymosi aspektai Lietuvoje globalizacijos kontekste. Remiantis surinkta teorine ir empirine medžiaga, vertinančia darnaus vystymosi principų įgy...

Constitutional rights are often seen as invitations to engage in all things considered moral reasoning about how public authorities should act. The Impasse of Constitutional Rights challenges this widely accepted view by showing that it generates an irresolvable deadlock between rival theories of constitutional rights that share the same defects. This Element develops the alternative idea that rights-based constitutional order has its own distinctive moral project, which consists in rendering public authority accountable to the inherent rights of each legal subject. Taking this project seriously requires reconceiving the basic building blocks of rights-based constitutional order: justification, purposive interpretation, and proportionality. The resulting account both escapes the impasse to which the leading contemporary theories of constitutional rights succumb and expounds the normative connection between rights-based constitutional order and its most fundamental doctrines.

The failure for the provision of rural development in Africa has been a source of worry to Africans and it is attributed to various factors such as the up-down approach of the elites theory; and the principal victims of these developments have been rural people without having any individual means of becoming literate, due to the level of illiteracy, making the young, and old, too poor or too ill because of the economic conditions in the rural setting. Within the conceptual framework, the study explains rural areas and rural development. Findings showed that rural dwellers can help increase output, create employment, increase revenue, enhance peace and reduce rural-urban migration among other things if the government follows the prescribed strategies in this paper. The paper provided highlights on the occupations of rural dwellers, strategies to be put in place to encourage mass participation and the implications of mass involvement in rural development; and tried to establish the co...

Possest Calculus and Geometry constitute a unified philosophical-mathematical system that reframes empiricity, not as the outcome of inference, optimization, or representation, but as rhythmic persistence through reorganizational tension. Moving beyond filtration theory (Schimmelpfennig) and traditional analytic methods, Possest introduces a post-Newtonian, post-topological foundation based on survival-through-resonance. This synthesis formalizes the mathematical core of Possest, articulating key operators, geometric principles, algebraic functions, simulations, and applications within the broader framework of Omniological Resonance Theory (ORT).

Las prácticas Responsabilidad Social Empresarial (RSE) se han configurado como un área de interés entre los académicos e investigadores. Sin embargo, la mayor parte de estudios se centran en organizaciones de mayor dimensión, siendo escasos los trabajos centrados en las pequeñas y medianas empresas (Pymes) y más concretamente en el ámbito de las empresas familiares (EF). Con estas premisas, el presente trabajo trata de analizar si existen comportamientos diferenciales entre las Pymes familiares versus no familiares y como éstos pueden estar influidos por factores tales como el tamaño, el género y el nivel de estudios reglados. Los resultados señalan que no existen grandes diferencias, si bien, la visión a largo plazo de las EF hace que estas integren, en mayor medida, los aspectos sociales y ambientales en la estrategia. 

With the increasing world population placing greater and greater pressure on food production, the issue of food security is high on the world agenda. In the search for strategies to address this looming crisis, attention is being drawn to the power of new digital and autonomous technologies to increase agricultural productivity: “the next leg of food production growth will come from greater precision in agriculture, with advances in hardware, software and computing power converging with technologies like self-driving tractors and drones to help farmers feed humanity's next century. (Revich, 2015) Along with the growth in precision farming, there has been the increasing automation of processes and farm machinery. Goldman Sachs said it sees a $240-billion market for automation on the farm and the predicted $45-billion market for small driverless tractors alone is evidence of this. (Revich, 2015) The potential economic impact that these new autonomous technologies will have in Aust...

ÖZET Bu çalışma, Emniyet Bilimi "Safety Science" dergisinde 2006-2010 yılları arasında yayınlanan 577 adet makaleden belirli kategoriler altında toplanan verilerin içerik analizi yöntemiyle incelenmesini kapsamaktadır. Bu araştırmada makaleler, makalenin konusu, verilerin toplanma yöntemleri, araştırma türü, yazar özellikleri, yayınlanan makalelerin ülkelere göre dağılımı gibi kategoriler altında incelenmiştir. İçerik analizi; okuyuculara, yazarlara ve ilgili disiplin alanında çalışanlara gerekli göstergelere ulaşmayı ve birçok makaleye bir anda göz atma imkânını sağlayan bir yöntemdir. Emniyet bilimi ile ilgilenen akademisyen ve araştırmacılara katkı sağlamak amacıyla, emniyet kavramı hakkında en tartışmalı ve güncel konular, bu çalışma ile birlikte ortaya çıkarılmıştır. Bu çalışmada hedef; emniyet biliminde üzerinde en çok tartışılan ve incelenen konuların neler olduğu, makalelere destek veren ülke ve kurumların kimler olduğu, Safety Science dergisinde yayınlanan makalel...

Despite the fact that they are both known as leading figures of existentialism, the relationship between 19 th century Danish philosopher Søren Kierkegaard and 20 th century French philosopher and novelist Albert Camus has largely gone unexplored in secondary scholarship. In the few times that their relationship is discussed, focus is heavily placed on the most obvious difference between the two thinkers: their religious orientations, which tends to prevent any further analysis or discussion. Furthermore, popular conceptions of each thinker -largely informed by their most popular works, arguably Fear and Trembling and The Myth of Sisyphus, respectively -tend to depict them as pessimistic and individualistic figures, the former basing his philosophy on an irrational leap of faith and the latter basing his own on the world's meaninglessness and absurdity. The purpose of this thesis is to provide an alternative, or rather a corrective, to these aforementioned views on the two thinkers. Through literary and philosophical analyses, I will attempt to demonstrate not only that there is a concrete, fecund relationship between Kierkegaard and Camus, but furthermore that this relationship is grounded in a practical, duty-based philosophy of love. The thesis will look at three concepts that play a key role in both philosophies: the absurd, love, and aesthetic creation. As the analysis progresses, it is repeatedly shown that the thinkers' opposing views on theology do not prevent us from finding similar conceptions and practical manifestations of selfhood, neighborly and romantic love, and the social role of the artist. Thus, I shall argue that they are most properly understood as philosophers of love who saw themselves as social critics whose main goal was to help eradicate the corrupting and dangerous nihilism of their respective eras rather than as traditional philosophers. An acknowledgement page likely represents the biggest challenge of this entire endeavor, for it requires me to perform two actions for which I'm largely lacking in proficiency: being concise and expressing my gratitude to those who deserve it. I would first and foremost like to thank Dr. Michael Strawser for all his guidance, patience, and for leading me, knowingly or unknowingly, to find a whole new way of thinking which ultimately made this work possible. I would also like to thank Dr. Bruce Janz and Mr. Stephen Schlow for their help and support as committee members, which they provided despite their busy schedules. I must additionally thank Dr. Jason Danner, for all his support and enthusiasm, and Dr. Gordon Marino, for his generosity and faith. I would like to thank the entirety of the UCF Philosophy Department and the UCF Philosophical Society, the members of which have for three years (mis)taken me for someone worthy of their stimulating conversations and their warm company. I must single out Jahfre Colbert, Ben

As modern technologies continue to innovate, it is imperative that educational strategies also follow suit, through the integration of both aspects to form and develop instructional methods. Augmented Reality (AR) is becoming a powerful tool in education, changing how students learn and interact with information. AR combines digital content with the real world, allowing students to see and explore virtual elements while still in their physical environment. This study evaluated the students' level of perceived knowledge and usefulness towards augmented reality in its conceptual integration within student learning. Through the use of quantitative and qualitative methods, employing a descriptive-comparative-correlational research design, significant data were gathered through a survey questionnaire distributed among STEM students of Saint Mary's University Senior High School. Findings from the study present that students are highly knowledgeable towards augmented reality and also have high perceived usefulness towards its integration in student learning. Moreover, there was no significant difference across all of the variables, indicating that students' knowledge perceptions go beyond specific variables. These significant findings show the potential for AR to be utilized for student learning in specific disciplines. While these findings provide valuable insights towards the field of simulation technologies in the local context, the generalization might be limited given the definite immersion the students have with the technology per se. To further assess the perceived usefulness of AR within student learning in the local context, employing an experimental research design is recommended in order to give the students a proper perspective of what is it like to use such technology.

Context: Physical activity positively aff ects diff erent symptoms of schizophrenia. Our goal is to establish its eff ect on emotional aspects on reduction of anxiety and depressive feelings in patients with schizophrenia. Method and subjects: Th e subjects were 38 female patients with schizophrenia, degree of anxiety and depression were measured before and after sixweek- period of exercise. Exercise intensity was adjusted to individual age and physical fi tness (recreational walking, stretching exercises and aerobic). Results: Depressive symptoms were considerably reduced in patients with established high degree of depression in all three groups of exercises and in patients with more pronounced anxiety in the stretching group. Conclusion: Physical activation positively aff ects mood by minimizing characteristics of depression and contributes to rehabilitation and resocialization of patients with schizophrenia.

Zaman, düşünce tarihinde üzerinde çokça tartışılmış ve muhtelif tanımlamaları yapılmış bir kavramdır. Bu makale de zamanın tanımlamasından ziyade onun üzerinde özellikle an kavramı merkezli bir düşünce etkinliği ortaya konulmaya çalışılmıştır. Bilhassa zaman ve an kavramları arasındaki farka değinilmiştir. Zamanın hareketin olduğu yerde var olduğunu, anın ise hem hareketin hem de durağanlığın olduğu her yerde karşımıza çıktığını belirterek zamanın akışkan hayatı ölçülebilir kılma çabasında var oluşuyla, anın ise bu akışkanlığın her safhasında var olduğuna temas edilmiştir. Aynı zamanda anın varoluş ile mütemadiyen yan yana olduğu, algılanışının ise bireylerin tecrübeleriyle zuhur ettiği görüşü ortaya konulmuştur.

This paper examines the changes in the super-ego and the typical pathologies observed in contemporary clients. It traces the evolution from the conflict neuroses of the Victorian era, in which the ego feared a strict and moralistic super-ego, to the narcissistic culture characterized by narcissistic disorders, self-love, and the narcissistic ego ideal. The paper then explores the shift to a perverse culture, where the super-ego is "dismantled," all values and authorities are undermined, and the exploitation of others, as well as the recruitment of others into one's own exploitation, has become normalized. The paper concludes by raising critical questions about the necessary theoretical and technical adjustments required to adapt psychotherapeutic practice to these emerging cultural shifts.

Genetic testing decision-making for cancer predisposition is inherently complex. Understanding the mechanisms and influencing factors of the decision-making process is essential for genetic counselling and has not yet been investigated in Switzerland. This study's aim is thus to provide a theory about the individual's decision-making process regarding genetic testing for cancer predispositions in order to provide medical geneticists and genetic counsellors with insights into the needs and expectations of counsellees. We interviewed at-risk individuals who underwent genetic counselling in a clinical setting in Switzerland, using a grounded theory approach. Based on the interview data, we propose that a control-fate continuum, which is part of the individuals' life philosophy, importantly influences the decision-making process. Those in need for control decide differently compared with those leaving their future to fate. Several psychosocial factors influence the position on the control-fate continuum: "looking for certainty"; "anticipating consequences"; "being socially influenced"; "simplifying risks"; and "deciding intuitively vs reflectively". The control-fate continuum theory gives insights into the possible reasons behind decision-making regarding genetic testing for cancer predispositions. It includes both acceptors and decliners of genetic testing. Our theory helps healthcare professionals offering genetic counselling to anticipate problems within at-risk families and adapting their services to people's needs.

Electrocardiographic findings in arrhythmogenic left ventricular cardiomyopathy (ALVC) have been limited to small studies.
The authors aimed to analyze the electrocardiogram (ECG) characteristics of ALVC, to correlate ECG with cardiac magnetic resonance and genetic data, and to evaluate its prognostic value.
We reviewed data of 125 consecutive patients with ALVC (81.5% desmoplakin pathogenic/likely pathogenic variants). The composite endpoint of major arrhythmic events (MAEs) included sudden cardiac death, aborted sudden cardiac death, and appropriate implantable cardioverter-defibrillator shock. Predictors of MAE were evaluated with logistic regression.
ALVC showed distinct ECG signs, including left posterior fascicular block (LPFB) (13.6%), pathological Q waves (26.4%), R/S ratio in V1 ≥0.5 (26.4%), and SV1 + RV6 ≤12 mm and RI + RII ≤8 mm (44%). Fifteen (12%) patients had a normal ECG. MAE occurred in 35 patients (28%). In multivariable analysis, LPFB (OR: 4.7; 95% CI: 1.2-18.3), syncope (OR: 84.95; 95% CI: 14-496), transmural late gadolinium enhancement (OR: 9.95; 95% CI: 2.3-36), and right ventricular ejection fraction (OR: 0.92; 95% CI: 0.87-0.97) were the independent predictors of MAE. The model including these 4 variables achieved a remarkable predictive capability (area under the curve: 0.9). In the primary prevention scenario, with Cox regression, LPFB (HR: 3.98; 95% CI: 1.3-12.0), syncope (HR: 19.13; 95% CI: 5.8-63.0), and transmural late gadolinium enhancement (HR: 10.57; 95% CI: 2.9-38.0) were independent predictors of MAE.
In ALVC, ECG is a valuable diagnostic tool and may have a relevant prognostic role, since LFPB is a strong and independent predictor of MAE.

Artikkelen presenterer og drøftar nokre historiografiske utfordringar, tendensar og politisk-teologiske refleksjonar kring tilhøvet mellom kristendom og politikk i Skandinavia på 1800-talet. Korleis skal rasjonell forsking forstå og skildre aktørar som trur på metafysiske fenomen? I lys av dette problemet blir to overordna aspekt ved forskingsfronten vurdert: 1) korleis luthersk kristendom har verka inn på dei politiske kulturane i Skandinavia, og 2) betydninga til prestar, Bibelen og religiøse minoritetar. Avslutningsvis foreslår eg at vedvarande og utydelege krysningar mellom politikk og teologi må inkluderast og analyserast som potensiell forklaringsfaktor i historiografiske og samfunnsvitskaplege arbeid. Politisk-teologiske handlingar må forståast på sine eigen premiss, men vurderast på eit rasjonelt-vitskapleg grunnlag, dersom ein vil formulere teoriar forankra i empirien.

Explainable artificial intelligence (XAI) is a sub-field of artificial intelligence (AI), which aims to provide explanations about the reasons why an AI-based system takes a decision or provides an output (TechDispatch, 2023). The search for meaningful explanations is not new in the field of AI, but it has been mainly a technical issue for developers who were looking for reliability in the results obtained by their AI systems, so they could be accepted by end users of specific areas (Ali et al, 2023). The great advance of AI technology in the last years has turned these systems into general-purpose digital tools, and new considerations have arisen in this realm.

No. 87680-5-I COMMISSIONER'S RULING DENYING MOTION FOR EMERGENCY STAY Appellant David Morton has filed a motion for emergency stay. As explained below, the motion is denied. BACKGROUND This case concerns the efforts of respondent JPMorgan Chase Bank, N.A. (Chase) to foreclose on property owned by Morton. In a previous appeal, JPMorgan Chase Bank, N.A. v. Morton, 1 Division Two of this Court reversed the trial court's grant of summary judgment in favor of Chase. On remand, the trial court conducted a bench trial and, in July 2023, entered final judgment and decree 1 See No. 49846-6-II, noted at 3 Wn. App. 2d 1004 (2018) (unpublished).

This book, authored by Dr. Jamuel Yaw Asare, offers an in-depth philosophical exploration of existence, ethics, and the human search for meaning, weaving together classical and contemporary perspectives to address timeless questions in the context of modern challenges. Through a series of reflective essays, it examines the nature of being, drawing on ontological insights from Parmenides, Heraclitus, Heidegger, and Sartre, proposing a dynamic interplay between permanence and change, informed by quantum mechanics. Ethical inquiry integrates Kantian deontology, Mill's utilitarianism, and Aristotelian virtue ethics, advocating a contextual approach to navigate dilemmas like climate change and AI governance. The quest for purpose is explored through Frankl's logotherapy, Nietzsche's critique of nihilism, and Buber's "I-Thou" relationality, emphasizing mindfulness and dialogue as antidotes to technological alienation. A balanced scepticism, inspired by Descartes, Hume, and Peirce's pragmatism, is championed as a tool for addressing epistemic uncertainties in the digital age. Enhanced by an expanded appendix of philosophical concepts, a glossary, and a comprehensive bibliography, this work invites readers to engage critically with philosophical inquiry, fostering dialogue and reflection on the human condition.

The Triguna theory, a fundamental aspect of Indian philosophy, and the VIA (Values in Action) Character Strengths model from the field of positive psychology both prioritize the understanding of human characteristics and the promotion of personal development. The present research paper investigates the conceptual parallels between these two frameworks, aiming to connect traditional Indian philosophical perspectives with modern psychological approaches. The Triguna theory classifies human behaviour and personality into three gunas-Sattva (representing goodness and purity), Rajas (denoting passion and activity), and Tamas (associated with ignorance and inertia)-which are present in varying degrees within individuals. In a similar vein, the VIA Character Strengths model delineates six primary virtues-W isdom, Courage, Humanity, Justice, Temperance, and Transcendence-expressed through 24-character strengths that enhance well-being and personal flourishing. Employing a qualitative research method, the present paper conducts textual and thematic analyses of passages from the Aṣṭāṃga Saṃgraha (Śarīra Sthāna, Paṃcama Adhyāya) while incorporating perspectives from Indian philosophical literature alongside contemporary positive psychology research. The findings reveal significant thematic intersections between the two models, underscoring their complementary nature. For example, Sattva, which embodies purity, knowledge, and harmony, resonates with VIA virtues such as Wisdom and Transcendence. Rajas, which signifies activity and passion, aligns with traits like Bravery, a component of the Courage virtue. Even Tamas, typically viewed unfavourably due to its links with inertia and ignorance, can exhibit positive aspects when channeled towards determination and stability, corresponding with strengths like Perseverance within the VIA framework.

Several studies have investigated how children of different ages respond to diverse musical styles. Age seems to be a determinant factor in the development of musical preferences. Although many teachers advocate the use of a wide variety of musical styles at different school levels, most of them seem to rarely include 20th century ‘art’ music in their lessons. Very few studies have examined children’s responses to this musical repertoire. In addition, most of the research on children’s musical preferences has been carried out in Europe and North America, with few cross-cultural comparisons. This study investigated the responses to and preferences for 20th century ‘art’

Εφόσον λοιπόν όπως είπαμε ο ηθικός νόμος δεν είναι άγνωστος στον κοινό άνθρωπο, τότε η απαραίτητη διερώτηση είναι τι ρόλο βαράει ο ηθικός φιλόσοφος. Στην πραγματικότητα η γνώση in concreto του ηθικού νόμου είναι αρκετή για να ζήσει κάποιος έναν άξιο βίο, και να γνωρίζει πως πρέπει να ανταπεξέλθει σε σχεδόν κάθε συγκυρία που τον αφορά. Παρόλα αυτά η φιλοσοφία έχει και αυτήν την χρησιμότητα της. Το γεγονός ότι πολλοί σοφιστές αντιπαρέρχονται την αξία της ηθικής, μπορεί από μόνο του να θορυβήσει τον κοινό άνθρωπο. Ο φιλόσοφος είναι τότε αναγκαίος για να προβεί στην θεμελίωση του ηθικού νόμου, κάτι το οποίο ο κοινός ηθικός άνθρωπος δεν μπορεί να κάνει. Για αυτή την θεμελίωση είναι απαραίτητη και η θεωρησιακή και η πρακτική γνώση. Η γνώση του πρακτικού λόγου in abstracto είναι απαραίτητη για την θεμελίωση της ηθικής. Η θεμελίωση λοιπόν φωτίζει και τον εαυτό της και τα λάθη στα οποία πέφτουν οι σοφιστές. Έτσι ο πρακτικός φιλόσοφος είναι κάτι σαν υπερασπιστής του κοινού νου. «Ο φιλόσοφος υπάρχει για να τιθασεύει τους νικητές, και να απαλλάσσει τους νικημένους», όπως έλεγε ένας σύγχρονος φιλόσοφος.

Die zentrale Thernatik dieses Kapitels ist die Frage, wie Intentionen in Handlungen iibersetzt werden. Hypothesen iiber diese Obersetzungsprozesse werden gewonnen, indern zunachst die Funktion von Intentionen beim Realisieren von Wiinschen bestirnrnt wird. Dabei wird zwischen Zielintentionen oder Absichten ("Ich will den gewiinschten Endzustand X erreichen!") einerseits und Vorsatzen ("Ich will die Handlung Y ausfUhren, sobald die Situation Z vorliegt!") andererseits unterschieden. Vorsatze werden als im Dienst einer zugehorigen Zielintention stehend betrachtet. Sie legen fest, wann, wo und wie die Zielintention zu realisieren ist. SchlieBlich werden Studien referiert, die einen positiven Effekt von Vorsatzen auf das Verwirklichen von Zielen belegen, sowie weiterfiihrende Studien, die auf die Prozesse verweisen, die fUr diesen Effekt verantwortlich sind. Urn dern Leser einen leichteren Zugang zu der hier favorisierten Intentionstheorie zu geben, werden zunachst zwei gegensatzliche traditionelle Ansatze (Ach vs. Lewin) vorgestellt, sowie ein aktueller Ansatz, der vor allern in der Sozialpsychologie bekannt ist . Intentionen karnen urn die Jahrhundertwende in das Blickfeld psychologischer T~eorienbildung, als die Wiirzburger Schule begann, sich fUr die Analyse des Wl1lens zu interessieren. Der prorninenteste und wohl auch reprasentativste Vertreter der aufkornrnenden Willenspsychologie war NarziB Ach. Sein vorrangiges Forschungsziel zusammenfassend siehe Ach, 1935) war, das Wollen als eigenstandigen psychologischen Gegenstand zu etablieren und darnit seine Forderung zu unterstreichen, daB die Willenspsychologie ein e.igen~tandiger Zweig der Psychologie sein miisse. Ach betrachtete die Inten-tIOn, In einer konkreten Situation eine bestimmte Handlung auszufiihren, als

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A total of 33 questions, without omitting the most difficult ones, were entrusted to 30 experts who accepted the challenge of answering with solid and reasoned arguments, but expressing themselves in simple language, accessible even to laymen.

The Beginning and the End Whenever we place too much trust in language, the terms of the title seem to function as antonyms, their definitions subject to a symmetry. In this view, "beginning" and "end" would denote either two boundary points that define a certain distance or duration of something, or two extreme segments of that distance or duration situated in the immediate vicinity of those points. On the one hand, we refer to the place or moment at which something begins, or to its first distinguishable part; on the other, to the place or moment at which something ends, or to its final part. Yet, to avoid the circulus in definiendo fallacy, one must ask: what fundamentally differentiates those places or moments, what underlies their opposition? What precisely decides that one of them initiates something while the other brings it to a close? What does it mean for one to be situated as "first" and the other as "last"? As we shall see, the closer we come to answering these questions, the more illusory that symmetry proves to be. All that remains is the hope of finding some analogy between the two.

Building on the Stoic notion of self-regulation, we explore philosophical conceptualizations in relation to empirical evidence from psychology and cognitive neuroscience. We challenge the mainstream account that dismisses the possibility of free will based on contemporary scientic ndings. Instead, we argue that these ndings actually support and rene the Stoic view of free will, particularly in terms of diachronic self-regulation through second-order willed actions over time. Contrary to classical interpretations of Libet-type experiments-which are often cited to refute free will-we contend that such evidence undermines the notion that we are passive recipients of spontaneous desires. Rather, we possess the capacity to regulate our actions proactively by cultivating and exercising deliberate, voluntary intentions. Freedom, in this sense, arises from a meta-cognitive ability or hierarchical, second-order will that can causally inuence or override rst-order desires or impulsive habits. In essence, our choices are not entirely predetermined by our upbringing or external circumstances; they emerge from our capacity to reect upon and respond to those inuences. Through this process, the self becomes a self-determined free agent.

In this work, the Algerians perception of COVID-19 is analyzed using the results of a national online survey, carried out among 1000 people. Indeed, we are interested in their point of view on this disease and its dangerousness as well as the indicators which influence these perceptions. In addition, this study examines how the Algerian perception of COVID-19 affects their mobility during and after lockdown. Finally, a simulation is carried out to examine the impact of mobility and compliance with precautionary measures after the lockdown on the risk of a new spread. Among the most relevant results one can retain the fact that Algerians’ dangerousness perception does not affect their mobility, but has a direct effect on their decision to come back work. Furthermore, the simulations’ results highlighted the level of precautions needed to avoid a high risk of contamination upon lifting the lockdown. Key words: COVID-19; Mobility; Algerian perception.   English Title: Perception des al...

Because of a dearth of literature, we developed preventive ethics strategies for managing the pregnancies of patients with schizophrenia. Schizophrenia can chronically and variably impair a woman's decisions concerning the management of pregnancy, including the decision about whether to continue the pregnancy through to viability and term. The psychiatrist must balance autonomy-based and beneficencebased obligations to the pregnant woman with schizophrenia, and both the psychiatrist and pregnant woman have beneficence-based obligations to the fetus when the fetus is a patient. We discuss the assessment of the decision-making capacity of pregnant patients with schizophrenia and describe the strategies of assisted decision making that aim to diminish chronically and variably impaired autonomy. When patients are severely impaired in decision-making capacity, as, for example, in psychotic denial of pregnancy, the standard of surrogate decision making applies. This should be guided by the substituted judgment standard. When patients' values are not known or have not been consistently held over time, surrogate decision making should be guided by the best interests standard. These strategies should substantially enhance patients' autonomy in the psychiatrist-patient relationship and contribute to the quality of their psychiatric and obstetric care.

Note: The term "resident" in this document refers to both specialty residents and subspecialty fellows. Once the Common Program Requirements are inserted into each set of specialty and subspecialty requirements, the terms "resident" and "fellow" will be used respectively.

Human security has recently emerged as an innovative approach to help us address, in a holistic manner, the sources of insecurity affecting people worldwide. The security of the individual is no longer defined exclusively within the realm of states or of state security. The origins of today's insecurities are diverse, relating to social, economic, environmental, health and other factors. These insecurities increasingly transcend state borders and have global consequences. The term human security may be new, but the ideas that inspired it have developed over the last century and a half, from the founding of the International Committee of the Red Cross (ICRC) in 1864 to the acceptance of the Universal Declaration of Human Rights and the Geneva Conventions of 1949. Human security takes the safety of people as its point of reference. For humans to be secure, their lives must be free from pervasive threats, violent or otherwise, to their rights and safety. The human security approach addresses those non-traditional threats to people's security that are related to economic, food, health and environmental factors as well as issues such as drugs, terrorism, organized crime, landmines and gender-based violence. It does not offer a single definition of human security, but aims to bring a more diversified perspective to security interests. Human security is about recognizing the importance of the security needs of people along-side those of states. It is about minimizing risks, taking preventive measures to reduce human vulnerabilities and carrying out remedial action when preventive measures fail. 1 The ICRC created a website to help re-establish contact between family members in the former Yugoslavia. To assist persons wishing to locate their relatives, computers were installed in ICRC offices in Albania, Macedonia, the Federal Republic of Yugoslavia and Bosnia-Herzegovina. See . Moreover, a team assembled by the International Rescue Committee (IRC) provided Internet service to Kosovo barely 100 days after the arrival of UN peacekeepers. The project offered free, reliable and inexpensive communications to local organizations and was instrumental in efforts to reunite families. See the Kosovo Internet Project's website .

My intention is to discuss briefly several elements of the connection between liberal democracy and religion. This topic is decisive in much of Richard Neuhaus' work. Conserving liberty is a central task today, and religion's place in this task important, although controversial. The orientation of my paper is toward this political or ethical issue, not toward faith as such. One should recognize, however, that from some secular standpoints the unlikelihood, improbability, or lack of evidence for revelation shapes from the start the seriousness with which one addresses the connection between religion and politics. From these standpoints, the moral height and strength of the Jewish and Christian revelations is not as such evidence of their truth. The fact that Farabi, Maimonides, Aquinas, Hobbes, Locke, Kant, and Hegel -and in their own way Plato and Aristotle -considered the issue of the connection between thought and faith does not show its intellectual power. We and they grapple with a problem that there is no special intellectual reason to deal with earnestly -as distinguished from historical or political reasons. The evidence for revelation is not greater than that of other possibilities one would not dream of taking seriously. Similar (although opposed) assurance may also govern those convinced by faith. It is sometimes said that judgments about the importance or superiority of reason cannot escape from an original leap of faith not different in principle from faith as we ordinarily understand it. The choice to follow along reason's path must at first be irrational, or not demonstrated. One begins by assuming a superiority of reason that one cannot prove. Yet, this argument apparently does not lead those who doubt the evidence and authority of pious faith to take its claim more seriously. One reason is that, however reason begins, its journey can always remain open to

Evidence-based medicine is a new selling-point for HMOs whose physicians maintain currency with the literature, integrate the latest validated technical advances into their practice, and select therapies based on published meta-analyses of clinical trials. "My god of course" you think as you watch the commercial, ". . . should go without saying." But then a voice from the other end of the couch opines: "No, thanks, I prefer the old type, based on intuition, personal sensitivity, and a deep feeling for just what the right prescriptions must be." A gentle chill runs down your spine. Hocutt sells evidence-based ethics. It is strong medicine for an audience that prefers the old type, based on intuition, personal sensitivity, and a deep feeling for just what the right prescriptions must be. An audience that might paraphrase Hume, and deny the utility of evidence by intoning "No oughts from is's;" any more and your arguments will be dismissed as another naturalistic fallacy. Hume noted the ubiquitous segues from is's to oughts found in every moral disquisition that were made absent explanation: but " 'tis necessary. . .that a reason should be given" (Hume, in Hocutt, 2000, p. 43). Most readers concluded "No oughts from is's" alone. Period. But, if not from is's, from whence do oughts emerge? What is left? Values? But those differ among individuals, and what they are and how they differ are themselves matters of fact. How do we construct/realize a universal ethics?; or even just a local one? Over-reaction to Hume's valid concern launched philosophers on a search for unmotivated Value. Kant, awakened from his dogmatic slumbers by reading Hume, argued that duty is universal and absolute. It must not be conditioned on any "empirically determinate or discoverable fact of the matter"-precisely the thing that is AUTHORS' NOTE: This paper was issued from a graduate seminar on the philosophy and ethics of science. Order of authorship was determined by Lot.

A cura di Ettore Perrella e Moreno Manghi La libertà come principio D , , , , | La libertà come principio In che relazione è la psicanalisi con la democrazia, e di conseguenza con il principio anche giuridico della libertà dei singoli, dinanzi alle pretese universalizzanti da una parte della legalità, dall'altra di quell'assimilazione a un unico modello dei comportamenti, della quale si fanno strumento privilegiato i meccanismi informatici di massa? Questa domanda, per la psicanalisi, è tradizionale, perché era stato lo stesso Freud a sottolineare il valore patogenetico della società di massa, ed a rivendicare l'indipendenza della formazione degli analisti da ogni tipo di criterio universitario; ma è anche attualissima, visto che non possiamo non chiederci se la democrazia occidentale, oggi, è ancora e ettiva, o si sta sempre più chiaramente avviando a diventare una "democratura", nella quale gl'interessi del capitale prevalgono sempre più chiaramente sulle esigenze vitali dei cittadini, e soprattutto dei giovani. La psicanalisi è un metodo non di terapia -quindi non è una psicoterapia, checché ne dicano le leggi italiane -, ma di formazione individuale. Ed è proprio questo che costituisce l'elemento di scomoda attualità della pratica inaugurata più d'un secolo fa da Sigmund Freud. Diviso in tre sezioni -«La democrazia ieri e oggi», «La psicanalisi e la legge», «L'individuale e il sociale» -, questo volume raccoglie nel merito le testimonianze di politici, giuristi, loso , psicanalisti.