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The study of the cultural Cold War and East–West interaction outside diplomacy and high politics has emerged as an important research field during the last two decades. With a few exceptions, however, scholarly interaction has been overshadowed by other forms of interaction. Existing research has mostly paid attention to technological exchange and to espionage, which was at times connected with scientific exchanges across the Iron Curtain. This article discusses scholarly exchanges in the human sciences between Finland and the Soviet Union. (...) Even though Finland was a western-style democracy with a market economy, it had close political ties with the Soviet Union, which allowed for the development of active scholarly connections between the countries. This article discusses the emergence of such connections in the human sciences and the reasons for their rapid expansion in the 1970s. (shrink)

Taking the regime established by the Convention on Biological Diversity as a foundation, the purpose of this article is twofold. First, it examines how the international biodiversity regime integrates the private property paradigm into its toolbox for conservation and sustainability and then critically evaluates the shortcomings of the intellectual property mechanism. Second, it argues that the increasing ubiquity of open access emerging technologies should lead the international community to carefully assess the benefits for conservation research of reverting to a framework (...) that places biodiversity within the global commons. The impasse between global commons advocates and the intellectual property status quo obscures the underlying problematic of the “commodity fiction” of biodiversity and increasing use of digital sequence information likely exacerbates power asymmetries. One remedy explored here is an alternative to these two approaches that dislodges rather than discards the concept of private property. Drawing inspiration from Polanyi and building on May (2010), the article shows how a hybrid approach bridging a public and private conception of genetic resources and traditional knowledge could more effectively and equitably distribute benefits to countries and communities providing resources of value to industry. (shrink)

In 1877 Louis Paul Cailletet in France and Raoul Pictet in Switzerland liquefied oxygen in the form of a mist. The liquefaction of the first of the so-called permanent gases heralded the birth of low-temperature research and is often described in the literature as having started a ‘race’ for attaining progressively lower temperatures. In fact, between 1877 and 1908, when helium, the last of the permanent gases, was liquefied, there were many priority disputes—something quite characteristic of the emergence of a (...) new research field. This paper examines Cailletet’s path to the liquefaction of oxygen, as well as a debate between him and the Polish physicist Zygmunt Wróblewski over the latter’s contribution to the liquefaction of gases. (shrink)

This article analyses the British TV drama Warriors, investigating military masculinities and their cinematic attachments to specific nationhoods. The author’s main argument is that Warriors engages in a negotiation of ontological differences through production of military masculinities, situated within specific time–space coordinates. The story of the war is told using the classical war movie genre, underpinned by a tripartite gendered discourse that links feminization, victimhood and peace, on the one side, with two kinds of military masculinities, on the other side: (...) first, the heroic-moral-military masculinity of the protector and defender and second, the vicious-ethnic-military masculinity of the ‘local’ men. As the drama’s characters stand for the specific symbolic geographies and histories, we see different ontological worlds appearing. Among them Bosnia – represented through viciousness of local masculinities and victimhood of local femininities – becomes a specific, isolated place, the ‘symbolic continent’ of the Balkans, whose singular, violent geography is separated from Europe and the West, through Orientalist and Balkanist discourses. Furthermore, it is a place with a past but no future, wherein moral geographies of peacekeeping military masculinities translate into ontologies of Self and Other. (shrink)

The article defends the no-harm principle as an intuitively plausible and a common-sense way to justify individual emitters’ duties to take more radical steps in the fight against climate change. The appearance of climate change as requiring large-scale collective action should not lead us astray with respect to the fundamental moral nature of the problem: individual emitters who knowingly sustain and foster the carbon intensive ways of acting also bear personal moral responsibility for the foreseeable climate-related harm and acquire in (...) line with the no-harm principle a direct personal duty to contribute to the efforts of preventing the harm. The article examines more closely the so-called collectivistic approach, according to which emitters’ responsibilities are primarily collective, and argues that without individualistic grounds of emitters’ personal moral responsibility for the harm the collectivistic approach fails to provide unstructured emitters with sufficient reason to act together and fulfil their correlative duty of effective harm prevention. The article argues that since an emitter's personal moral responsibility warrants others to expect her personal engagement in the efforts of effective harm prevention and can justify blame if she fails, identifications of personal responsibility may also significantly increase unstructured emitters’ collective capability of remedying the climate crisis. (shrink)

This paper discusses the issues of deciding to have a child with mental retardation, and of terminating a pregnancy when the future child is known to have the same disability. I discuss these problems by criticizing a utilitarian argument, namely, that one should act in a way that results in less suffering and less limited opportunity in the world. My argument is that future parents ought to assume a strong responsibility towards the well-being of their prospective children when they decide (...) to reproduce. The moral point in cases in which our acts affect the well-being of future children should be expressed strictly in terms of parents' culpability. Future children thus do not have current moral standing but presently living persons have current obligations to consider the presumable effects of their actions on future people. I will also argue that there are morally significant differences between 'selective contraception' and selective abortion. (shrink)

Activities protesting against major polluters who cause climate change may cause damage to private property in the process. This paper investigates the case for a more international general basis of moral justification for such protests. Specific reference is made to the Kingsnorth case, which involved a protest by Greenpeace against coal-powered electricity generation in the UK. An appeal is made to Rawlsian fairness arguments, traditionally employed to support the obligation of citizens to their national governments as opposed to their international (...) duties. The argument made here, however, is that there seem to be sufficient reasons for holding that a stable climate is one of the first truly global public goods that is indispensable to acceptable standards of living everywhere. This would suffice to justify international and intergenerational 'atmospheric' political obligations, which in turn may justify protests - even those causing some damage to private property - against the laws and policies that violate the fair terms of cooperation in providing a stable climate. The fairness argument aims also to provide a ground from which Green political theory could integrate accounts of radical forms of citizenship into appeals to state political authority. This leads to justifying acts of civil disobedience on the basis of novel understandings of 'atmospheric' citizenship obligations. (shrink)

This paper discusses whether prospectiveparents ought to find out about their geneticconstitution for reproductive reasons. It isargued that ignoring genetic information can bein line with responsible parenthood or perhapseven recommendable. This is because parenthoodis essentially an unconditional project inwhich parents ought to commit themselves tonurturing any kind of child. Besides, thetraditional reasons offered for theunfortunateness of impairments and the tragicfate of families with disabled children are notconvincing. Other morally problematic outcomesof genetics, such as discrimination againstindividuals with impairments, and limiting freeparental (...) decision making, are alsoconsidered. (shrink)

This book not only articulates a tradition-specific Pentecostal rationality of Biblical Pragmatism, but also provides the first intellectual history of a major British classical Pentecostal denomination. Pentecostal theologians increasingly acknowledge that their theological methodology should be informed by a Pentecostal rationality, epistemology and theological hermeneutics. Simo Frestadius offers such a Pentecostal rationality from a Foursquare perspective. Frestadius first analyses and evaluates some of the main contemporary Pentecostal rationalities and epistemologies to date, with a particular emphasis on the works of (...) Amos Yong and James K.A. Smith and L. William Oliverio Jr., before proposing that Alasdair MacIntyre's tradition-focused and historically-minded narrative approach is conducive in providing a more tradition-constituted Pentecostal rationality. Utilising the methodological insights of MacIntyre, the book then provides a philosophically informed historical narrative of a major British Pentecostal tradition, namely, the Elim Foursquare Gospel Alliance, by exploring its underlying context and roots as a classical Pentecostal movement, its emergence as a religious tradition, and its two major 'epistemological crises'. Based on this historical narration and analysis, it is argued that Elim's tacit Pentecostal rationality is best defined as Pentecostal Biblical Pragmatism in a Foursquare Gospel framework. This form of rationality is then developed vis-à-vis Elim's Pentecostal concept of truth, biblical hermeneutics, and pragmatic epistemic justification in dialogue with William P. Alston. In doing the above, the book not only articulates a tradition-specific Pentecostal rationality of Biblical Pragmatism but also provides the first intellectual history of a major British classical Pentecostal denomination. (shrink)

Emotions are the focus of intense debate both in contemporary philosophy and psychology, and increasingly also in the history of ideas. Simo Knuuttila presents a comprehensive survey of philosophical theories of emotion from Plato to Renaissance times, combining rigorous philosophical analysis with careful historical reconstruction. The first part of the book covers the conceptions of Plato and Aristotle and later ancient views from Stoicism to Neoplatonism and, in addition, their reception and transformation by early Christian thinkers from Clement and (...) Origen to Augustine and Cassian. Knuuttila then proceeds to a discussion of ancient themes in medieval thought, and of new medieval conceptions, codified in the so-called faculty psychology from Avicenna to Aquinas, in thirteenth century taxonomies, and in the voluntarist approach of Duns Scotus, William Ockham, and their followers. Philosophers, classicists, historians of philosophy, historians of psychology, and anyone interested in emotion will find much to stimulate them in this fascinating book. (shrink)

This article provides the first historiographical analysis of the origins of Jewish Orthodoxy in Helsinki and describes the development of the rabbinate from the establishment of the congregation in the late 1850s up to the early 1980s. The origins of the Finnish Jewish community lies in the nineteenth-century Russian army. The majority of Jewish soldiers in Helsinki originated from the realm of Lithuanian Jewish culture, that is, mainly non-Hasidic Jewish Orthodoxy that emerged in the late eighteenth century. Initially, the Finnish (...) Jewish religious establishment continued this Orthodox-Litvak tradition. After the independence of Finland, the Helsinki congregation hired academic, Modern Orthodox rabbis educated in Western Europe. Following the devastation of the Shoah and the Second World War, the recruitment of rabbis faced new challenges. Overall, the rabbi recruitments were in congruence with the social and cultural development of the Helsinki community, yet respected its Orthodox roots. (shrink)

This article engages with debates concerning the moral worth of human beings with profound intellectual and multiple disabilities (PIMDs). Some argue that those with such disabilities are morally less valuable than so-called normal human beings, whereas others argue that all human beings have equal moral value and so each group of humans ought to be treated with equal concern. We will argue in favor of a reconciliatory view that takes points from opposing camps in the debates about the moral worth (...) of humans with PIMDs. The view in question, roughly, is this: most humans with PIMDs are persons in the morally significant sense and so deserve equal moral consideration to so-called normal human beings. Some humans with PIMD may not, however, be persons, but nevertheless deserve equal moral consideration to persons because they stand in a special relation to persons. (shrink)

Studies in modal notions, such as necessity, possibility or impossibility, have always played an important role in philosophical analysis. The history of these conceptions is a fascinating story of a variety of assumptions which have given shape to one part of rational discourse. A typical modern approach to modality is codified in what is generally known as possible worlds semantics. According to this view, necessity refers to what is actual in any alternative state of affairs, possibility to what is actual (...) in some, and impossibility to what is not actual in any alternative domain. The idea of spelling out the meaning of modal terms with the synchronic alternatives hardly occurred at all in ancient thinkers. They did not draw any sharp distinction between conceptual and real modalities and they were inclined to think that all generic possibilities must prove their mettle through actualization. Why and when did ancient modal conceptions and the modes of thought based on them lose their dominance? The main thesis of this book is that the idea of modality as multiplicity of reference with respect to alternative domains emerged in early medieval discussions and that it was originally influenced by the theological conception of God acting by choice. After a discussion of ancient modal paradigms, the author traces the interplay of old and new modal views in medieval logic and semantics, philosophy and theology. A detailed account is given of late medieval discussions of the new modal paradigms and attempts to apply them to modal logic, epistemic logic, and the logic of norms. These theories show striking similarities to some basic tenets of contemporary approaches to modal matters. This work will thus be of considerable interest to historians of philosophy and ideas, and philosophers of intensional logic and metaphysics. (shrink)

This article attempts to clarify the concept of disability by explaining the ways in which it has been applied, and defined, by both philosophers and disability scholars. Conceptual approaches to disability can be divided into two main categories: the individualistic and the social approaches. In the individualistic framework, disability is seen as an individual condition that results in a disadvantaged position regarding civic, economic, and personal flourishing. This is the dominant view of disability in bioethics. According to the social approaches, (...) disability is seen as a result of the oppressive material arrangements in existing societies, or as a corollary of the prevailing cultural values, ideas, attitudes, and language that produce and shape human reality. I argue that disability is essentially a normative concept that reflects the idea of what kind of beings humans ought to be, or, how society ought to be constructed to treat its members equally. In other words, the essential core of the concept of disability is ethical, and this implies that ethical examination is needed to provide a fuller picture of disability as a physical, psychological, and social phenomenon. a. (shrink)

1. Complex demonstratives (noun phrases of the form ‘that F’) often behave in devious ways which do not fit well with their traditional understanding as devices of direct reference. Namely, there a...

El presente trabajo tiene como objetivo analizar la visión popperiana de la discusión crítica que, en última instancia, es responsable por la creación de conjeturas osadas, tanto en el campo epistemológico, como en el campo político y social. Presentaremos el presupuesto falibilista de nuestras aleg..

My purpose is to analyze the peculiar thinking of Weil, according to the categories of reasoning, as a choice to avoid violence. In his definition of man, Weil recovers the notion of realization, with which man is redefined in terms of what he must be and not merely for what he is. There-to, man is ..

Seguiremos com a leitura da Crítica da razão prática, de Immanuel Kant, buscando apoio em dois eixos centrais: a) a formulação do imperativo categórico; b) a doutrina do fato da razão. A escolha desse percurso sustenta a posição de que, não obstante as inúmeras formulações dadas ao imperativo da moralidade ao longo da Fundamentação, haveria, nos termos da segunda Crítica, uma formulação mais clara e precisa desse princípio. Em relação à doutrina do fato da razão, a mesma será tratada em (...) dois sentidos: de um lado, a partir de uma tentativa de reconstrução das teses originais de Kant, com base no percurso textual do filósofo; de outro, mostrando em que medida essa doutrina representa uma mudança de posição em relação às impossibilidades encontradas na FMC. O objetivo, com efeito, será o de mostrar como Kant deixa de ocupar-se da tarefa de deduzir analiticamente o conceito de liberdade a partir do conceito de vontade, sendo, precisamente, o apelo ao fato da razão o traço distintivo dessa mudança. Disso se concluirá que não apenas a razão pura pode ser prática, mas que só ela, e não a razão restringida empiricamente, é incondicionalmente prática. De saída, falaremos da distinção entre vontade e arbítrio, ressaltando seu significado para a compreensão do conceito de autonomia face à antropologia e à natureza humana. (shrink)

Current ecological threats, such as the sixth mass extinction or climate change, highlight the need to evaluate the moral implications of changing populations, both human and non-human. The paper sketches a non-anthropocentric and multispecies sufficientarian account of population ethics. After discussing several other options for multispecies population ethics, the paper proposes a two-level account of multispecies sufficientarianism, according to which the value of populations depend on two kinds of sufficientarian thresholds. First, there is a species-relativized individual-level threshold for what species-specific (...) flourishing is for an organism. Second, there is a population-level threshold for a sufficiently viable population enough to support the species-specific flourishing of the current and future members of that population. The paper concludes by discussing some of the practical implications and concerns raised by the two-level account suggested. (shrink)