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ObjectiveTo determine the impact of the affiliate stigma on mental well-being of relatives caring for a person with dementia.DesignThe study was conducted in a cross sectional design.SettingThe study was conducted in a public setting, addressing relatives caring for a person with dementia.ParticipantsParticipants were relatives of patients with a formal diagnosis of dementia. Relatives were defined as caring or living closely to a patient. Participants were recruited with the help of care and welfare organizations.Outcome MeasuresThe main outcome measure was the impact (...) of the affiliate stigma on mental well-being of caring relatives.Results228 participants fully completed the survey. Women, relatives with a higher education and partners experienced more impact of the affiliate stigma on mental well-being than man, relatives with a lower education and relatives with another relationship to the person with dementia. The duration of dementia and the age of the caregiver had a clear significant effect on affiliate stigma.ConclusionThis study revealed that caregiver related features are predicting the presence of an affiliate stigma. Interventions to prevent or reduce the impact of this stigma might focus on these groups. Education about dementia and the impact on patients, relatives and the broader social context might alter the affiliate stigma surrounding dementia. (shrink)

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Pleidooi voor de beleving als kennis-instrument.

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The paper is meant to be a contribution to the study of Indian and comparative ethics. It treats the Vajjālaggam, an anthology of Prākrit stanzas (subhāsita literature) dealing with a variety of topics. Focusing on the ‘ethical’ sections of the VL, it tries to describe and analyse its underlying ethical system. In Part I the different ethical themes of the VL (Valour and Destiny, Virtues and Vices, Masters and Servants, Friendship and Affection, Poverty and Charity) are described in detail. In (...) Part II it is shown that the VL. offers a clear example of a virtue ethic with a strong emphasis on self‐regarding virtues (gunas), based on a pluralistic and instrumental theory of the good. The paper also treats the crucial ethical problem of the relationship between personal well‐being and virtuousness as described in the VL. (shrink)

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InPart I of my article I have tried to show how the problem of negation has led the Jains to accept Non-existence and Existence as constituents ordharmas of every real object and to formulate their first dialectical principle:sad-asad-rŪpa $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} $$ vastu or ‘Every real object possesses a mode as an existent and as a non-existent’. Their interpretation of negation seems to be based on the ‘primitive’ realistic standpoint that every word in a true proposition, including the word ‘not(-)’, must have (...) some sort of objective reference. InPart II I have tried to show, using Mereology as a logical tool, howHaribhadra SŪri in the first chapter of theAnekānta-jaya-patākā defends the Jain viewpoint. (shrink)

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‘Vandaag ga je toch niet hardlopen, met zo'n rotweer?’ Vraag van een collega aan een andere collega. ‘Natuurlijk wel,’ klonk het antwoord. ‘Net met dit regenweer vind ik het heerlijk om er eens tegenaan te gaan.’ Dat antwoord beviel me wel. Vorige winter heb ik het nog zo vaak mogen meemaken tijdens het fietsen. Een geselende wind, ijskoude regendruppels, opspattende modder: bij het begin van een trainingsrit roept dat vraagtekens op naar de zin van dit gedoe. Dat duurt hooguit een (...) uur. Dan worden je twijfels overstemd door wat je lichaam je zeer nadrukkelijk influistert: dit is genieten. Van binnen in je lijf lijken allerlei explosieve stofjes naar buiten te willen. Lijden als springstof. Een klein beetje doodgaan om je springlevend te voelen. Duursporters kennen die wijsheid van het lichaam. (shrink)

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Following an article by John von Neumann on infinite tensor products, we develop the idea that the usual formalism of quantum mechanics, associated with unitary equivalence of representations, stops working when countable infinities of particles (or degrees of freedom) are encountered. This is because the dimension of the corresponding Hilbert space becomes uncountably infinite, leading to the loss of unitary equivalence, and to sectorisation. By interpreting physically this mathematical fact, we show that it provides a natural way to describe the (...) “Heisenberg cut”, as well as a unified mathematical model including both quantum and classical physics, appearing as required incommensurable facets in the description of nature. (shrink)

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Ce livre a pour objet principal de décrire le sport en tant qu’art de vivre. L’art de vivre pose la question de la vie bonne, du sens, de la qualité de vie. Jadis, les Hellènes en avaient déjà soulevé l’importance d’un point de vue philosophique et pratique. Ainsi, la quête de cette vie bonne n’est possible que si elle prends en compte la dimension du soin du corps. Notre tradition occidentale a trop souvent éliminé la corporéité, le besoin de prendre (...) soin de son corps. Les maladies actuelles de la civilisation (stress, dépressions,...) en sont la preuve. Or, le corps est notre manière primaire d’être-dans-le-monde. L’art de vivre est également synonyme d’harmonie, de juste mesure, de dialogue avec l’environnement. Le sport en tant qu’art de vivre n’a pour dire pas de but; il est le but. Ce qui compte, ce n’est pas de penser en termes de quantité ou d’efficacité, mais en termes de qualité, de bien-être. La manière dont Marc Van denBossche aborde le sport en tant qu’art de vivre est novatrice. En effet, rares sont les auteurs qui ont présenté l’art de vivre avec cette dimension du soin du corps, ou bien le sport nécessite de performances. (shrink)

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In his recent study on ‘The Excessiveness of Christianity’ the K.U. Leuven professor of phi- losophical anthropology Paul Moyaert describes how Christianity is marked with excessiveness in its ethical, religious-metaphysical and mystical self-understanding. Here we deal only with the middle part of the study, on “the incarnation of meaning.” In the first part of our contribution we explore Moyaerts theory of symbol. Moyaert rightly resists both an instrumental reduction of the symbol and an intellectual reduction. But in his search for (...) the own rationality of the symbol, he inclines towards absolutising its meaning, installing an intrinsic relation between the signifier and the signified. Moyaert recognises the role of human intentionality installing a signification in the symbol, but argues that the symbol exceeds that subjective signification with an objective meaning which it brings about itself. He sees an “intimate entanglement of ‘significatio’ and ‘esse’ ” which is at the heart of what he calls a “realism of meaning.” Our argument against this reasoning is that if the symbol bridges the distance between signifier and signified in an objective relationship between both, apart from every signifying human intentionality, then this symbol escapes historicity, and brings about an absolute presence, or the divine, thus becoming what we call the locus onto-theologicus susceptible to unmasking as an idol. Moyaert partly seems to recognize this, but nonetheless defends it as the “surrealistic perspective” from which we must think the symbol. In the second part of our contribution we follow Moyaert in his application of his theory of symbol to sacramental presence, especially the praesentia realis. He replaces the terms “signifier – signified” with their religious equivalents “incarnans – incarnatum,” seeming to assume that they have the same meaning. But this is not an innocent procedure. Whereas in the symbolic the distance between both poles should be held apart in order to avoid idolatry, in the movement of sacramental incarnation God bridges this distance in His becoming present through the historical. The praesentia realisis in the tradition of the Church not the highest possible symbolic presence of God, hence a kind of “praesentia surrealis”, but God’s sacramental presence, pushed to the limit of its historicity, in a manner analogous with Jesus’ being completely one of us and yet also “without sin.” Hence does faith not occur in a perspective of surrealism, but of realism. In our evaluation, we make a plea for a theological nuance of Moyaerts theory of symbol, recognising that a symbol as signifier needs to maintain distance from its signified in order to avoid becoming an idol, and so must also be recognized the historicity of the indeed irreducible otherness of the symbol for the individual. What is distinctive about the sacrament, as opposed to the symbol, is its accomplishment of God’s Mysterious movement bridging the distance between creation and Creator. Without this nuance, Moyaerts position appears to us to fall back into to the ultimate functionalisation of faith which consists in mastering contingency through the symbolic. Indeed, Moyaert is not alone among contemporary philosophers who turn from recognizing the irreducible groundlessness of life to a rediscovery of Christianity as an inspiration for philosophical anthropology which, however, threatens to reduce faith to a kind of post-religious wisdom tradition. In those cases, one suspects that this new sympathy for Christian faith may turn out to be a Trojan horse in the mother of all religious wars, still ongoing between Greek-modern autonomy and Jewish-biblical heteronomy. (shrink)

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In this contribution the author tries to formulate an approach to the art of living with technology based on Heidegger’s The Principle of Reason, a work often overlooked by contemporary commentators in the philosophy of technology. This approach couples the concept of releasement to insights hailing from Wolfgang Schirmacher concerning Heidegger’s nihilism.

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In my reply to the commentaries by Babette Babich and Robert C. Scharff I make a distinction between critical remarks and additions that are relevant for my view on philosophy for substantive reasons and others that relate to a style or way of philosophizing. My reply to Scharff concerns the latter. I continue to defend an updated version of Heidegger’s thinking about technology, which I bring together with elements from the work of Don Ihde and Andrew Feenberg. I read all (...) this from the perspective of a neo-pragmatist way of philosophizing, explicitly inspired by Richard Rorty. (shrink)

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Dit boek bestaat uit verschillende artikels van uiteenlopende domeinen, maar met humanisme en redelijkheid als rode draad."--Publisher information.

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This paper examines the consequences of Jean-Luc Marion’s phenomenology of givenness for theology. Today, it seems, the human cannot encounter a real Otherness in immanence, let alone in history. This is theology’s main problem in today’s western culture marked by the experience of the absence of God. The consequence is that each and everything becomes subjectified, included God’s presence. God seems no longer to be present himself. The author finds in Marion’s phenomenology of givenness, the possibility to think again the (...) encounter with real otherness, and this according to God’s threefold manifestation: God’s invisible mystery as the otherness of history, God’s advent in history in Jesus Christ, and finally, the Eucharistic Christ – indeed these are three manifestations for which Cardinal Ratzinger uses the term of God’s praesentia realis. In the first instance this applies at the level of God’s possible appearing as the Transcendent in immanence. Givenness retrieves a real otherness in our gazing gaze, in the self-giving of phenomenality, and thus makes the phenomenon of the other belong to phenomenality as invisible. The philosophical and theological consequences of this otherness belonging to phenomenality appear to be multiple. Second, Marion succeeds in thinking a phenomenon of revelation-as-possibility, of which Jesus Christ appears to be the historical paradigm. And third, the miraculous event of Eucharistic presence can be understood phenomenologically as a phenomenon of revelation. Looked at from a theological perspective, it appears thus that Marion’s phenomenology of givenness offers to theology a new first philosophy as ancilla theologiae: it provides theology again with a presence, as a present or a gift. (shrink)

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This paper explores the functioning of political propaganda during the Brabant Revolution, that is, during Belgium's contribution to the ‘Age of the Democratic Revolution’. More in particular, it examines the differences between royalist and patriot propaganda. Detailed reference to the political dialogue pamphlets of the time allows for the reconstruction of the first instance of nation-building in Belgian history. In more general terms, the paper hopes to contribute to the argument for an historic and developmental approach to the study of (...) nation, with particular attention for its multi-faceted and emancipatory functionality. (shrink)

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This volume consists of several contributions to a refined understanding of religious experience in view of contemporary theological epistemology.

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In this volume we present the proceedings from the fourth international Leuven Encounters in Systematic Theology (LEST IV, November 5-8, 2003), which focussed ...

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In this article we seek to lay bare a couple of potential conceptual and methodological issues that, we believe, are implicitly present in contemporary philosophy of technology. At stake are the sustained pertinence of and need for coping strategies as to ‘how to live with technology ’ notwithstanding PhilTech’s advancement in its non-essentialist analysis of ‘technology’ as such; the issue of whether ‘living with technology’ is a technological affair or not ; and the tightly related question concerning the status of (...) the methodological bedrock of contemporary PhilTech, the ‘empirical turn.’ These matters are approached from the perspective of the philosophical notion of the ‘art of living,’ and our argumentation is developed both as a context for and on the basis of the contributions to the special issue ‘The Art of Living with Technology.’. (shrink)

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Het ethos waarin de mens leeft en handelt is in verandering zolang de mens leeft en handelt. In De maakbare moraal reflecteren verschillende filosofen over de antwoorden die het moderne en hedendaagse denken kunnen bieden op vragen die net door dat veranderend ethos tot stand worden gebracht. De idee dat moraal 'maakbaar' zou zijn houdt meteen ook een kritisch standpunt in: wat precies is er in onze morele omgang met elkaar dat beheersbaar, expliciteerbaar, voorstelbaar... zou kunnen zijn? De maakbare moraal (...) bundelt bijdragen van Daniel Acke, Hans Alma, Sonja Lavaert, Julia Maria Mönig, Johan Stuy en Adelheid Rigo, Marc Van denBossche, Yoni Van Den Eede, Karl Verstrynge en Else Walravens. De reeks Humanismen wil het denken over de hedendaagse condition humaine op een prikkelende en eigenzinnige manier stimuleren. Het begrip humanisme krijgt hier een zeer ruime omschrijving: respect voor de mens in zijn diversiteit en pluraliteit en voor de manier waarop individuen zoeken naar identiteit en zingeving. De reeks komt tot stand onder begeleiding van prof. dr. Marc Van denBossche van de vakgroep Wijsbegeerte en Moraalwetenschappen van de Vrije Universiteit Brussel. (shrink)

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Romans 7: 14 if. has traditionally been one of the most frequently discussed passages in the whole of thePauline Corpus. Nevertheless, this pericope has attracted attention more because it is consistently regarded as a crucial part of Paul's theology, than because of its intrinsic exegetical problems. The main issue is whether the ‘split personality’ and the weakness of will should be regarded as essential to the life of the believing Christian; or, rather, as characteristic for those who are (...) not ‘in Christ’ and therefore beyond the power of his Spirit. For the systematic theologian, the question of whether the first person singular in these verses should be understood in an autobiographical sense is a subordinate one. However this particular question is answered, we are still confronted by the main issue. (shrink)

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The cloister of the Poor Clares St.-Elisabethsdal in Boxtel, in the present-day province of Brabant, the Netherlands, is one of the monasteries created during the new wave of Observant Clarissan monastic foundations in the Northern Low Countries between ca. 1460 and 1513. It was established after Wamel, Haarlem, Veere, Delft, Brielle, Gouda and Alkmaar.1 But it was not the first Clarissan settlement in what is currently the Netherlands. More than a century before, Willem van denBossche, lord of Erp, (...) enabled through his last will d.d. 28 augustus 1335 the foundation of a convent of Poor Clares in the town of 's-Hertogenbosch,2... (shrink)

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In Intolerance, Polemics, and Debate in Antiquity scholars reflect on politico-cultural, philosophical, and religious forms of critical conversation in the ancient Near Eastern, Biblical, Graeco-Roman, and early-Islamic world. They enquire into the boundaries between debate, polemics, and intolerance, and address their manifestations in both philosophy and religion. This cross-cultural and inclusive approach shows that debate and polemics are not so different as often assumed, since polemics may also indicate that ultimate values are at stake. Polemics can also have a positive (...) effect, stimulating further cultural development. Intolerance is more straightforwardly negative. Religious intolerance is often a justification for politics, but also elite rationalism can become totalitarian. The volume also highlights the importance of the fluency of minorities in the dominant discourses and of their ability to develop contrapuntal lines of thought within a common cultural discourse. Contributors are: Robbert van den Berg, Stefan Beyerle, George Boys-Stones, Reuven Firestone, Pieter B. Hartog, Paul Heck, Paulin Ismard, George van Kooten, Marjo C. Korpel, Dominik Markl, Steve Mason, Peter Franz Mittag, James C. Oleson, James Carleton Paget, Lautaro Roig Lanzillotta, Jacques van Ruiten, Diego R. Sarrió Cucarella, Clare Wilde. (shrink)

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Weiss, Propen, and Reid gather a diverse group of scholars to analyze the growing obsolescence of the human-object dichotomy in today's world. In doing so, Design, Mediation, and the Posthuman brings together diverse disciplines to foster a dialog on significant technological issues pertinent to philosophy, rhetoric, aesthetics, and science.

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Flow is a gratifying state of deep involvement and absorption that individuals report when facing a challenging activity and they perceive adequate abilities to cope with it. The flow concept was introduced by Csikszentmihalyi in 1975, and interest in flow research is growing. However, to our best knowledge, no scoping review exists that takes a systematic look at studies on flow which were published between the years 2000 and 2016. Overall, 252 studies have been included in this review. Our review (...) provides a framework to cluster flow research, gives a systematic overview about existing studies and their findings, and provides an overview about implications for future research. The provided framework consists of three levels of flow research. In the first “Individual” level are the categories for personality, motivation, physiology, emotion, cognition, and behavior. The second “Contextual” level contains the categories for contextual and interindividual factors and the third “Cultural” level contains cultural factors that relate to flow. Using our framework, we systematically present the findings for each category. While flow research has made progress in understanding flow, in the future, more experimental and longitudinal studies are needed to gain deeper insights into the causal structure of flow and its antecedents and consequences. (shrink)

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In this interview with Jan Hendrik van den Berg, the Dutch phenomenologist and psychiatrist addresses the origins of his work, his most significant influences, and the purpose of metabletic phenomenology in the modern age. In the course of the interview. Dr. Van den Berg provides a basic overview of his work, and highlights the central finding of his metabletic analyses: a loss of wonder before nature, which results from the more fundamental loss of genuine spirituality in the modern world.

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In the law, it is generally acknowledged that there are intuitive differences between reasoning with rules and reasoning with principles. For instance, a rule seems to lead directly to its conclusion if its condition is satisfied, while a principle seems to lead merely to a reason for its conclusion. However, the implications of these intuitive differences for the logical status of rules and principles remain controversial.A radical opinion has been put forward by Dworkin (1978). The intuitive differences led him to (...) argue for a strict logical distinction between rules and principles. Ever since, there has been a controversy whether the intuitive differences between rules and principles require a strict logical distinction between the two. For instance, Soeteman (1991) disagrees with Dworkin's opinion, and argues that rules and principles cannot be strictly distinguished, and do not have a different logical structure. (shrink)

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Strengthening the abilities of smallholder farmers in developing countries, particularly women farmers, to produce for both home and the market is currently a development priority. In many contexts, ownership of assets is strongly gendered, reflecting existing gender norms and limiting women’s ability to invest in more profitable livelihood strategies such as market-oriented agriculture. Yet the intersection between women’s asset endowments and their ability to participate in and benefit from agricultural interventions receives minimal attention. This paper explores changes in gender relations (...) and women’s assets in four agricultural interventions that promoted high value agriculture with different degrees of market-orientation. Findings suggest that these dairy and horticulture projects can successfully involve women and increase production, income and the stock of household assets. In some cases, women were able to increase their control over production, income and assets; however in most cases men’s incomes increased more than women’s and the gender-asset gap did not decrease. Gender- and asset-based barriers to participation in projects as well as gender norms that limit women’s ability to accumulate and retain control over assets both contributed to the results. Comparing experiences across the four projects, especially where projects implemented adaptive measures to encourage gender-equitable outcomes, provides lessons for gender-responsive projects targeting existing and emerging value chains for high value products. Other targeted support to women farmers may also be needed to promote their acquisition of the physical assets required to expand production or enter other nodes of the value chain. (shrink)

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This book discusses issues regarding conceptualization, governance and implementation of responsible innovation. It treats different approaches to making responsible innovation a reality and it contains new case studies that illustrate challenges and solutions. Research on Responsible Innovation is by its nature highly multidisciplinary, and also pro-active, design-oriented and policy-relevant. Until a few years back, the concept of Responsible Innovation was hardly used - nowadays it is increasingly receiving attention from both researchers and policy makers. This is indispensable reading for anyone (...) interested in or working on innovation. (shrink)

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The South African government’s COVID-19 pandemic risk mitigation strategies significantly limited social contact, which necessitated a novel approach to existing face-to-face career guidance practices. The Grade 9 Career Guidance Project, originally developed as a group-based career development intervention, required radical adaptation into a self-directed, manualized format to offer career guidance to Grade 9 learners from low-income communities amid a global pandemic. The adaptation and continuation of the project was deemed essential as secondary school learners in low-income communities have limited career (...) guidance support. Furthermore, a close collaboration with the teachers at eight resource-constrained South African secondary schools was vital for successful implementation. To assess the success of the adaptation to a self-directed format, a mixed-methods design was employed, and Life Orientation teachers’ evaluative feedback was solicited. Favorable quantitative results were obtained; majority of teachers agreed that learners enjoyed the booklet and that it was deemed an adequate substitute to the previous contact-based format of the Career Guidance Project. This was also confirmed by the qualitative findings revealing teachers’ satisfaction with the booklet’s content, specifically that the booklet is complementary to the Life Orientation curriculum. Qualitative findings identified specific contextual barriers that contributed to some learners struggling to use the booklet optimally. The results suggest that it is feasible and acceptable to implement a self-directed career guidance intervention among secondary school learners amid a global pandemic. Teachers recommended ways to integrate the booklet, resources, and contact sessions as a preferred way forward. These findings have important implications for similar resource-constrained settings that may not have readily access to in-person career guidance and counseling human development. (shrink)

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In this panel, we explore the future of value sensitive design (VSD). The stakes are high. Many in public and private sectors and in civil society are gradually realizing that taking our values seriously implies that we have to ensure that values effectively inform the design of technology which, in turn, shapes people’s lives. Value sensitive design offers a highly developed set of theory, tools, and methods to systematically do so.

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In this paper, we consider the meaning, roles, and uses of trust in the economic and public domain, focusing on the task of designing systems for trust in information technology. We analyze this task by means of a survey of what trust means in the economic and public domain, using the model proposed by Lewicki and Bunker, and using the emerging paradigm of value-sensitive design. We explore the difficulties developers face when designing information technology for trust and show how our (...) analysis in conjunction with existing engineering design methods provides means to address these difficulties. Our main case concerns a concrete problem in the economic domain, namely the transfer of control from customs agencies to companies. Control of individual items is increasingly untenable and is replaced by control on the level of companies aimed at determining whether companies can be trusted to be in control of their business and to be in compliance with applicable regulations. This transfer sets the task for companies to establish this trust by means of information technology systems. We argue that this trust can be achieved by taking into account philosophical analyses of trust and by including both parties in the trust relationship as clients for whom the information technology systems are to be designed. (shrink)

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Chervenak and McCullough, authors of the most acknowledged ethical framework for maternal–fetal surgery, rely on the ‘ethical–obstetrical’ concept of the fetus as a patient in order to determine what is morally owed to fetuses by both physicians and the women who gestate them in the context of prenatal surgery. In this article, we reconstruct the argumentative structure of their framework and present an internal criticism. First, we analyse the justificatory arguments put forward by the authors regarding the moral status of (...) the fetus qua patient. Second, we discuss the internal coherence and consistency of the moral obligations those authors derive from that concept. We claim that some of the dilemmas their approach is purported to avoid, such as the debate about the independent moral status of the fetus, and the foundation of the moral obligations of pregnant women (towards the fetuses they gestate) are not, all things considered, avoided. Chervenak and McCullough construct the obligations of physicians as obligations towards entities with equal moral status. But, at the same time, they assume that the woman has an independent moral status while the moral status of the fetus is dependent on the decision of the woman to present it to a physician for care. According to the logic of their own argumentation, Chervenak and McCullough implicitly admit a different moral status of the woman and the fetus, which will lead to different ascription of duties of the physician than those they ascribed. (shrink)

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