The quality of education is currently considered to be a concern of the highest political priority. However, quality assurances of all kinds seem to be built on and result in a number of quantitative measures. In this essay, I discuss the traditional and philosophical meaning of the concept of quality and how it is being used today, but above all how our current understanding of "quality" may influence pluralism and diversity in education and music education. The worrying trends discussed in (...) this essay are too complex to be solved with quick efforts by philosophers, researchers, and/or teachers. Nevertheless, I illuminate some aspects of the issue which are in need of further discussion and analysis in relation to the field of music. I also indicate a number of philosophical concepts that can contribute to creating awareness of as well as evoke some resistance to this trend. (shrink)

Taal staat in de politiek centraal: in de Tweede Kamer, op social media en in het publieke debat wordt met woorden gestreden. Ook in de filosofie wordt taal steeds met politiek verbonden. Maar wie in staat is tot spreken staat nooit vast: in Black Lives Matter, #MeToo en klimaatmarsen eisen mensen die van oudsher tot zwijgen werden gebracht hun stem op. Stilte kan onderdrukken - soms wordt mensen (en andere dieren) letterlijk hun taal afgenomen, soms figuurlijk. Spreek, zegt de dichter (...) Audre Lorde terecht, je stilte zal je niet beschermen. Maar stilte heeft ook een andere kant: het kan een manier van verzet zijn, een schuilplaats, of deel van een gesprek in de vorm van luisteren en zwijgen. In een wereld waarin steeds harder geschreeuwd wordt moeten we leren af en toe ook stil te zijn. Om de rol van stilte te verkennen en de contouren te schetsen voor nieuwe politieke omgangsvormen, brengt Eva Meijer in 'Verwar het niet met afwezigheid. Over politieke stiltes' de verschillende soorten politieke stiltes in kaart. Ze markeert op originele wijze en met kennis van zaken de morele dilemma's die in het verhitte (social) mediadebat nauwelijks meer ter sprake komen."--Publisher information. (shrink)

I argue that epistemological disjunctivism, as defended by Pritchard (2012) or McDowell (1982/2009), faces a dilemma. To avoid collapsing into the “highest common factor view” (McDowell 1982/2009, 80), it has to combined with a metaphysical brand of disjunctivism. This is so because the epistemological disjunctivist’s contention, that veridical perception provides the perceiver with reflectively accessible epistemic reasons that are superior to those provided by hallucination, is tenable only if underwritten by the naïve realist claim that perception is partly constituted by (...) the perceived fact. As I argue, this claim inexorably leads to metaphysical disjunctivism. So, epistemological disjunctivism cannot be advertised as a view that shares some of the advantages of metaphysical disjunctivism, but is less extreme and therefore more widely acceptable. In addition to presenting the dilemma, I discuss and reject one route of escape for the epistemological disjunctivist. (shrink)

An exploration of the meaning and role of the concepts of empathy and sympathy in Herder’s thought, showing that the two concepts permeate his entire philosophy.

An important place in the creative work of thinkers of the Orthodox tradition in the broad occupied the philosophical understanding of religion. However, the national religious and philosophical heritage of Orthodoxy of the past is mainly studied in the history of philosophy, but not in religious studies. Therefore, according to the author, for modern academic religious studies one of the urgent tasks is to study the philosophy of religion in its theological paradigm, which is expressed in its various confessional variants. (...) While there are still no fundamental works in this field, but to create them it is necessary to take into account the experience of theological-philosophical thought and to critically revise it. (shrink)

"The vigilant worm" about G.S. A frying pan, having deeply become entrenched in human nature, having come to an understanding of the anthropological crisis, as a result of surviving, is now very technogenic in civilization. For the vigilance of the “vigilant worm”, the culturologist beat the humanistic instrument with the visionary philosophies, religion, morality, mystery, art, praise to the faithful, holy, kind, good-natured. For the sake of meticulous law є zernennya of today’s suspension thoughts to the historical access to their (...) predecessors, who should take revenge on their spacious human potential potential. Yogi osmislennya zalysha naysuttvіshe zavdannya, scho stand in front of the philosophical attainment. At this zv'yazku vivchennya creative creativity Spadshchiny G.S. The frying pans look like they are more relevant than those of the philosopher, but they are also wider - the most humanistic. (shrink)

I present an explanatory argument for the reasons-first view: It is superior to knowledge-first views in particular in that it can both explain the specific epistemic role of perception and account for the shape and extent of epistemic justification.

This article was intended for Evraziiskii vremennik, 1923, no. 3. But because of the disagreeable personal relations between Florovskii and [P.P.] Suvchinskii, the article was not published in the collection, which sorely offended the thinker. From that point on on he ceased publishing in Eurasian publications. In a letter to N.S. Trubetskoi, dated late in 1923, Florovskii writes: "My evolution has its own organic course. You are not right in saying that I do not want to reach an agreement with (...) the Eurasians. No, I want to very much but I am afraid to ask for trouble. Hence I will withdraw to the sidelines for a time, I will break all business arrangements, and I will leave the publishers and withdraw from the American book so as not to waste time in premature disputes and arguments, which for the present will bring no agreement. For behind the whole business stands an objective divergence". (shrink)

There is a theorem that shows that it is impossible for an algorithm to jointly satisfy the statistical fairness criteria of Calibration and Equalised Odds non-trivially. But what about the recently advocated alternative to Calibration, Base Rate Tracking? Here, we show that Base Rate Tracking is strictly weaker than Calibration, and then take up the question of whether it is possible to jointly satisfy Base Rate Tracking and Equalised Odds in non-trivial scenarios. We show that it is not, thereby establishing (...) an even more general impossibility theorem. (shrink)

In this article I explore the contemporary relationship of theology to philosophy through the call for a `renewed philosophy of being' by Pope John Paul II. I argue that in fact three understandings of being appear in this call: the first, phenomenological, appears as the bringing to description of the situation of contemporary nihilism, exemplified by Nietzsche both in his published works and his Nachlaß; the second, metaphysical, can be understood as the moralistic voice taken up by contemporary theologians in (...) addressing philosophy. This voice, I argue, is the voicing of the subjectivity of the (Cartesian) subject, and can be understood as the unfolding of the being-historical of the subject, explained in Martin Heidegger's use of the term `history of being' or Seinsgeschichte . This voice arises out of the `modernity' of the eighteenth century up to the present: it is a voice of extreme nihilism, but expressing itself as an imperative — not what `is', but what `should be'. This voice is also to be found in John Paul II. The third understanding is a possibility only arising out of the extreme nihilism encountered in the first two understandings of being. This understanding makes possible the genuine asking of the `question of being', the Seinsfrage, also laid out by Heidegger. As such, the question of being, when genuinely asked, alters the human comportment to God. Inasmuch as being presses in on man through a lack, an emptiness, that reasserts the fundamental orientation toward the future that unfolds from out of the being of beings, so the region of concealment and the withdrawal of the nihilating of the nothing, which is the region proper to divinity, can be understood and seen all over again. (shrink)

Ideas about heredity and evolution are undergoing a revolutionary change. New findings in molecular biology challenge the gene-centered version of Darwinian theory according to which adaptation occurs only through natural selection of chance DNA variations. In Evolution in Four Dimensions, Eva Jablonka and Marion Lamb argue that there is more to heredity than genes. They trace four "dimensions" in evolution -- four inheritance systems that play a role in evolution: genetic, epigenetic, behavioral, and symbolic. These systems, they argue, can all (...) provide variations on which natural selection can act. Evolution in Four Dimensions offers a richer, more complex view of evolution than the gene-based, one-dimensional view held by many today. The new synthesis advanced by Jablonka and Lamb makes clear that induced and acquired changes also play a role in evolution.After discussing each of the four inheritance systems in detail, Jablonka and Lamb "put Humpty Dumpty together again" by showing how all of these systems interact. They consider how each may have originated and guided evolutionary history and they discuss the social and philosophical implications of the four-dimensional view of evolution. Each chapter ends with a dialogue in which the authors engage the contrarieties of the fictional "I.M.," or Ifcha Mistabra -- Aramaic for "the opposite conjecture" -- refining their arguments against I.M.'s vigorous counterarguments. The lucid and accessible text is accompanied by artist-physician Anna Zeligowski's lively drawings, which humorously and effectively illustrate the authors' points. (shrink)

In this article we elaborate on the concept of mature care, in which reciprocity is crucial. Emphasizing reciprocity challenges other comprehensions where care is understood as a one-sided activity, with either the carer or the cared for considered the main source of knowledge and sole motivation for caring. We aim to demonstrate the concept of mature care’s advantages with regard to conceptualizing the practice of care, such as in nursing. First, we present and discuss the concept of mature care, then (...) we apply the concept to two real life cases taken from the field of acute psychiatry. In the first example we demonstrate how mature care can grasp tacit reciprocal aspects in caring. In the other, we elucidate a difficulty related to the concept, namely the lack of reciprocity and interaction that affects some relationships. (shrink)

Progress -- Loss -- Return -- Amenability -- Citation tactics -- Affective subjects.