In agriculture, the principle of coexistence refers to a condition where different primary production systems can exist in the vicinity of each other, and can be managed in such a way that they affect each other as little as possible. Coexistence policies aim to ensure that farmers are able to freely grow the crops they choose—be they genetically engineered (GE), non-GE conventional, or organic. In the United States (US), the issue of coexistence has very recently come into (...) sharp relief with the introduction of Roundup Ready® (RR) alfalfa, a landmark court decision in 2007 (Geertson v. Johanns), and subsequent governmental actions, including the first Environmental Impact Statement on a GE crop. By contrast, in 2003 the European Union (EU) created a policy to manage coexistence and to address economic harms that may be caused by contamination. We briefly review the EU framework as an instructive resource. This policy analysis then looks at the US organic industry and its standards with respect to GE before turning to the case of RR alfalfa. With a focus on the field trial stage and on environmental assessments prior to market approval, the case reveals numerous problems in the existing regulatory framework as it pertains to coexistence and prevention of contamination of organic products with GE material. The paper concludes with specific policy recommendations for creating a more robust coexistence policy in the US. (shrink)

In March 2004, the U.K. government announced its intention to grant limited authorization for the growing of commercial genetically modified (GM) crops. This article reviews the potential liabilities that may arise from GM cropping, for environmental damage and for economic losses claimed by non-GM producers. It considers the application of the European Community (EC) Environmental Liability Directive of 2004 to genetically modified organisms (GMO) releases, and the proposed statutory scheme for the coexistence of GM and non-GM agriculture in England (...) and Wales. It also examines the application of the common law of nuisance to the release of GMOs and considers the relevant case law of the English courts. Although there will be a residual role for liability at common law following the establishment of a statutory coexistence scheme, the article highlights a number of formidable problems facing attempts to establish claims for liability arising from GMO releases at common law. (shrink)

This paper reconstructs a phenomenological itinerary from existential analysis to legal normativity and back to ontology, taking coexistence as its guiding concept. Focusing on Nicola Abbagnano and Sergio Cotta, it argues that coexistence is not a secondary social notion but the original structure through which existence, meaning, and normativity are constituted within Italian phenomenology. In Abbagnano's early existential phenomenology, coexistence grounds intersubjectivity, historicity, and commitment, while already carrying an intrinsic normative tension. Although this does not yet amount (...) to a theory of law, it discloses the existential conditions that make normativity intelligible. Cotta's philosophy of law is then read as a systematic development of this framework. Through socionomy and ontological or primary justice, law appears as a diffusive and parifying practice oriented towards preserving coexistence among finite beings. The paper thus offers a phenomenological account of legal normativity rooted in relational and historical coexistence. (shrink)

In coarse-grained environments specialists are generally predicted to dominate. Empirically, however, coexistence with generalists is often observed. We present a simple, but previously unrecognized, mechanism for coexistence of a habitat generalist and a number of habitat specialist species. In our model all species have a metapopulation structure in a landscape consisting of patches of different habitat types, governed by local extinction and colonization. Each specialist is limited to its specific type of habitat. The generalist can use more types (...) of habitat, has a lower local competitive ability but can exploit patches left open by the specialists. Our modeling shows that coexistence is easily possible. The mechanism amounts to a colonization/competition trade-off at the landscape level, where the colonization advantage of the inferior competitor does not arise from a higher colonization rate but from its ability to use more types of habitat. Habitat availability has to be intermediate: when there are few patches of each habitat, only the generalist is able to maintain itself and when there are many patches, high propagule pressure of the specialists excludes the generalist. Habitat selection or temporal variations in relative habitat quality are not necessary for coexistence. Increased niche-width, colonization rate or local competitive ability of the generalist enhances its performance compared to the specialists. Various types of habitat degradation favour generalism. When able to use a broad range of habitats, generalists can generate so much propagule pressure that only a low level of local competitive ability is needed to globally exclude the specialists. Hence, in a reversal of the original problem, the question is why there are so many specialist metapopulations? (shrink)

Peaceful coexistence remains a fundamental human value, yet the contemporary world continues to be shaped by pervasive violence, social fragmentation, and ecological degradation. Wars, terrorism, kidnapping, ethnic and religious conflicts, as well as environmental destruction, threaten both human dignity and the integrity of the ecosystems upon which life depends. This paper offers a bioethical reflection on the ethics of peaceful coexistence in a violent world, arguing that sustained conflict and ecological harm represent profound moral failures rooted in the (...) neglect of respect for life and shared vulnerability. Adopting a qualitative, normative, and analytical methodology grounded in philosophical inquiry and bioethical reflection, the study employs conceptual analysis and critical ethical evaluation to examine how violence against persons and the environment undermines the conditions necessary for social harmony and ecological sustainability. It situates contemporary forms of conflict within broader ethical concerns about injustice, exclusion, and disregard for the moral worth of both human and non-human life, drawing on relevant bioethical and moral philosophical literature. The paper further explores how ethical frameworks informed by bioethics can contribute to conflict prevention, reconciliation, and the promotion of peaceful relations among individuals, communities, and nations. By linking human violence with ecological harm, it emphasises that peaceful coexistence cannot be achieved without ethical commitments that recognise the interconnectedness of social and ecological systems. It concludes by proposing a bioethical approach to peace-building that foregrounds respect for life, justice, and responsibility as indispensable foundations for sustainable peace and the flourishing of life on planet Earth for global justice, security, sustainability, and human flourishing. (shrink)

The coexistence of genetically modified (GM) crops and non-GM crops is a myth because the movement of transgenes beyond their intended destinations is a certainty, and this leads to genetic contamination of organic farms and other systems. It is unlikely that transgenes can be retracted once they have escaped, thus the damage to the purity of non-GM seeds is permanent. The dominant GM crops have the potential to reduce biodiversity further by increasing agricultural intensification. There are also potential risks (...) to biodiversity arising from gene flow and toxicity to nontarget organisms from herbicide-resistant (HT) and insect-resistant (Bt) crops. Unless whole regions are declared GM agriculture free, the development of distinct systems of agriculture (GM and non-GM) will be impossible as GM agriculture emerges at the expense of all other forms of production. (shrink)

The coexistence of several interpretations of one theory is considered through the example of non-relativistic quantum mechanics. The problem considered is whether physicists manage to work properly in spite of the several interpretations. The criterion adopted is the possibility of re-using others' works for another research: this is called "fruitfulness of works". It is argued that such a fruitfulness is possible between works made in different quantum interpretations.

Can there be `peaceful coexistence' between quantum theory and special relativity? Thirty years ago, Shimony hoped that isolating the culprit in proofs of Bell inequalities as Outcome Independence would secure such peaceful coexistence: or, if not secure it, at least show a way---maybe the best or only way---to secure it. In this paper, I begin by being sceptical of Shimony's approach, urging that we need a relativistic solution to the quantum measurement problem. Then I analyse Outcome Independence in (...) Kent's realist one-world Lorentz-invariant interpretation of quantum theory. Then I consider Shimony's other condition, Parameter Independence, both in Kent's proposal and more generally, in the light of recent remarkable theorems by Colbeck, Renner and Leegwater. For both Outcome Independence and Parameter Independence, there is a striking analogy with the situation in pilot-wave theory. Finally, I will suggest that these recent theorems make some kind of peaceful coexistence mandatory for someone who, like Shimony, endorses Parameter Independence. (shrink)

This paper examines the problem of human coexistence through a complementary Confucian and Daoist lens. It explores how this combined perspective addresses three major challenges to coexistence. First is the risk of inherent abuse in the necessary institutionalization of coexistence as a vertical hierarchy. Second is the tension between partiality and equality. Third is the challenge that difference poses to unity. The paper argues that Xunzi’s analysis of sustaining a healthy hierarchical order offers an important response to (...) the first challenge, that Mencius’s implicit insight into developing a notion of “ethical partiality” addresses the second, and that Zhuangzi’s philosophy of difference helps resolve the third. (shrink)

The article explores the concept of co-being as a form of existence rooted in ancient philosophy, particularly in the thought of Heraclitus. The authors argue that the problem of co-being – namely, the mutual existence of the human being, nature, society, and the cosmos – belongs to the sphere of fundamental ontological questions, as it reflects the mode of human existence in the world and its relation to the whole. The study traces how the ancient notion of φύσις in the (...) philosophy of the Milesian school, Anaximander, and Heraclitus shaped an understanding of being as a dynamic, self-unfolding process that maintains the unity of all forms of existence. Heraclitus’s principle of the unity of opposites, according to which conflict and tension constitute the condition of harmony, is interpreted as the first philosophical formulation of the idea of co-being. Drawing on interpretations by modern scholars of ancient philosophy (E. Theodossiou, V. Manimanis, R. Neels, K. Begley, N.-L. Cordero) the authors demonstrate that early Greek thought on phýsis presupposes a relational ontology, in which being is conceived not as a set of isolated entities but as a network of interrelations and mutual dependencies. This ontology of wholeness and interpenetration provides the philosophical foundations for contemporary ecological thinking. Within this context, co-being signifies not merely an ethical demand for coexistence but the very mode of human existence in which the individual is inseparable from the natural and cosmic whole. The ancient conception of world unity expressed through phýsis and logos is interpreted as a philosophical prototype of the modern ecosystemic model of being. The authors emphasize that a return to this worldview principle may offer a way to overcome technocratic and anthropocentric modes of thought that have contributed to the current ecological and spiritual crises. The restoration of co-being thus appears as an ontological precondition for the formation of a new ecological culture and an ethics of responsibility for the integrity of life. Therefore, the philosophy of co-being is understood not only as a rethinking of ancient heritage but also as a conceptual response to the challenges of modern civilization, which urgently requires the harmonization of the relations between humanity, nature, and the cosmos. (shrink)

The notion of coexistence between questions is introduced in the framework of Piron's approach to quantum physics, using Aerts' notion of performable-together questions. Relationships between coexistence of questions and Piron's compatibility of propositions are investigated. In particular, properties generated by coexistent and primitive questions are compatible.

The objective of this study is to identify the value characteristics and the nature of interaction between the elite and mass cultural subsystems of contemporary China, to determine the dominant paradigms of each subsystem, and to analyse their contradictory interplay. The subject of this paper is contemporary Chinese culture, and the research object is the elite and mass cultural subsystems of contemporary China. To achieve these objectives, the study employs a comprehensive set of complementary research methods, including cultural-typological analysis, comparative (...) analysis, empirical case study, and systemic analysis. The scientific novelty of this research lies in the finding that the interaction between China’s elite and mass cultures is not reducible to the classical dialectical synthesis as conceptualised by Sorokin; instead, it represents a unity of opposites with a differentiated hierarchy of values. Based on Pitirim A. Sorokin’s theory of the cultural supersystem, supplemented by Alexander S. Akhiezer’s theory of mediation, it can be concluded that mediation serves as an appropriate theoretical mechanism for reconciling these contradictions. Regarding the research findings, it is important to note that the contemporary Chinese cultural supersystem constitutes an integrated, unified structure within which the ideational elite cultural subsystem and the sensual mass cultural subsystem coexist and interact in a contradictory manner. Their interaction is essentially a unity of opposites within the framework of a single supersystem, and yet a dialectical synthesis is not achieved (i.e., there is no qualitative unification of the two paradigms as implied in Sorokin’s theory). This research expands the scope of application of the cultural supersystem theory and provides Russian scholars with important material for analysing cultural processes in the contemporary East. (shrink)

The introduction of genetically modified organisms (GMOs) in Europe has been characterized by controversy. In 2002, the European Union introduced the concept of “coexistence” as a compromise solution that, through the establishment of science-based technical measures, should allow the market to operate freely while reducing policy conflicts on GMOs. However, the concept remains highly contested and the technical measures difficult to apply. This paper presents qualitative research on the conceptualization and implementation of the coexistence framework in two regions (...) of Spain (Catalonia and Aragon), where 42% and 55% of maize was GM in 2006, respectively. In this context, the concept of coexistence and its proposed implementation both fail to resolve previous conflicts and actually work to generate new ones through the individualization of choice and impacts. Considerations of the social conditions in which the technology and the management measures are implemented were not taken into account. This resulted in the promotion of biotechnological agriculture over other alternatives. (shrink)

The basic problem of development is the very concept of it. Since the dawn of modern China development has gone from being seen as nothing to something; more recently, under the guidance of Marxism, the conceptualization of it has fully drawn on experiences and lessons from Western modernization and the quintessence of outstanding traditional Chinese culture, namely ‘zhong he wei yu, an suo sui sheng’ (literally meaning that ‘the world will be set in a proper order and life will be (...) nourished when the condition of the ‘harmonious mean’ is reached, and all beings will fulfill their lives once they get comfortable with their positions’). As a result, the Sinicized Marxist concept of development has formed, which differs from that of the West and takes the being of humans as its core standpoint. The concept of development from the perspective of being emphasizes that being is the basic content of development, regards co-existence as a realistic basis of development, and aims at the pursuit of a happy, well-being life as the ultimate goal. The Sinicized Marxist concept of development is not only of great significance to the rejuvenation of the Chinese nation, but also of great value to the development of Marxism and the progress of contemporary mankind. (shrink)

Coexistence between livestock grazing and carnivores in rangelands is a major challenge in terms of sustainable agriculture, animal welfare, species conservation and ecosystem function. Many effective non-lethal tools exist to protect livestock from predation, yet their adoption remains limited. Using a social-ecological transformations framework, we present two qualitative models that depict transformative change in rangelands grazing. Developed through participatory processes with stakeholders from South Africa and the United States of America, the models articulate drivers of change and the essential (...) pathways to transition from routine lethal management of carnivores towards mutually beneficial coexistence. The pathways define broad actions that incorporate multiple values in grazing systems including changes to livestock management practices, financial support, industry capacity building, research, improved governance and marketing initiatives. A key finding is the new concept of ‘Predator Smart Farming’, a holistic and conscientious approach to agriculture, which increases the resilience of landscapes, animals and rural livelihoods. Implementation of these multiple pathways would lead to a future system that ensures thriving agricultural communities, secure livelihoods, reduced violence toward animals, and landscapes that are productive and support species conservation and coexistence. (shrink)

In the 3rd Analogy, Kant claims that I can perceive that things coexist by synthesizing my perceptions in an order-indifferent way. Reigning orthodoxy holds that I first successively perceive different things, and then (through some further act) determine that the things I perceive coexist. Focusing on prominent examples of this approach, I argue that these accounts fail to do justice to the order-indifferent synthesis that Kant describes: Strawson explains the synthesis in a way which renders Kant’s argument in the 3rd (...) Analogy obviously unconvincing, Watkins makes the synthesis irrelevant to Kant’s argument, while Longuenesse and Allison make the unity of the synthesis obscure. The problems with these views, I contend, show that Kant thinks the rule for synthesizing my perceptions is already operative in the successive perceptions, such that the fundamental act of perception already involves ‘objective time-determinations.’ This connects with the recent dispute about whether Kant is a conceptualist: my argument provides additional evidence that Kant is a conceptualist, while also extending the conceptualist reading to the 3rd Analogy in a novel way. For those who think conceptualism is wrong, my argument serves as a critical notice that non-conceptualists have yet to offer a satisfying interpretation of the 3rd Analogy. (shrink)

Reflecting on the question of media, this paper attempts to bridge the gap between attention and distraction in Bernard Stiegler and Walter Benjamin’s respective philosophies. Based on Stiegler’s philosophical theory, this paper will demonstrate, on the one hand, how harmful the destruction of attention, i.e. deficit hyperactivity disorder (Mattew, Citation2012), can be to intergenerational relationships which is constructed of retentions including tertiary retention, and the other hand, how Stiegler’s theory is too exclusively focused upon ‘Generation M,’ that is children with (...) hyper attention. We shall also analyze Benjamin’s arguments regarding distraction, a state he never condemns because he finds new political possibilities there. Based on them, this paper focuses on German educator’s arguments on film in 1910s–1920s and Azuma’s arguments regarding Otaku. German educators find distraction and deep attention in film for education. This coexistence of distraction and deep attention in film has the political potential to overcome aestheticization of politics by totalitarian Fascist regimes. As Lee argued, attention gives children unexpected creativity for teachers (Lee, Citation2018). On the other hand, Azuma analyzes Otaku’s work as a new type of subjectivity through the consideration of new media, Nico Nico douga. For Azuma, Otaku is inescapably linked to media such as anime, video games, and social media. From this perspective, he describes how blind identification with deep attention is destroyed by a mixture of commentators on the screen and comments that criticize the commentators. In Nico Nico douga, distraction is not disorder but self-reflection. (shrink)

The numerical study of a glycolytic model formed by a system of three delay differential equations reveals a multiplicity of stable coexisting states: birhythmicity, trirhythmicity, hard excitation and quasiperiodic with chaotic regimes. For different initial functions in the phase space one may observe the coexistence of two different quasiperiodic motions, the existence of a stable steady state with a stable torus, and the existence of a strange attractor with different stable regimes (chaos with torus, chaos with bursting motion, and (...) chaos with different periodic regimes). For a single range of the control parameter values our system may exhibit different bifurcation diagrams: in one case a Feigenbaum route to chaos coexists with a finite number of successive periodic bifurcations, in other conditions it is possible to observe the coexistence of two quasiperiodicity routes to chaos. These studies were obtained both at constant input flux and under forcing conditions. (shrink)

The persistent struggle waged by the Soviet Union and the other socialist countries for peaceful coexistence among states with differing social systems has greatly increased the authority of this humanitarian policy in the eyes of the peoples of the world. Belligerent appeals for an outright rejection of peaceful coexistence are heard less and less frequently, even among the ideologists of imperialism. They are compelled to adapt themselves to the situation and to camouflage themselves with the masks of the (...) peacemaker. Bourgeois professors of social science say they are for peace and peaceful coexistence. However, these concepts are sometimes given such a distorted interpretation that all real content evaporates. "Peaceful coexistence and the cold war," we read, for example, in the words of the British professor, Hugh Seton-Watson, "are literally the same thing." [All quotations from non-Russian sources are retranslated from the Russian.] Thus, a single sentence suffices, by an act of sophistry, to transform peaceful coexistence into a state of international tension and intensive war preparations. The ideologists of imperialism deny, in essence, the possibility of cooperation between the socialist and capitalist countries in the process of peaceful coexistence. (shrink)

This book aims to develop an account of living together with difference which recognises the tension that we are inescapably with others - both human and non-human - but at the same time are always differing from and with those with whom we find ourselves. A concern for coexistence and questions over how we might live together have been raised and approached from a host of conceptual starting points in recent times, including via calls for a rethinking of communism (...) today, the articulation of forms of 'cosmopolitics' or 'pluralism', the re-figuring of understandings of ecology as dark or feminist, amongst others. This book responds to such questions of coexistence by developing what it calls a 'co-existential analytic'. In doing so, this book introduces a range of post-phenomenological thought which offers means for thinking about such questions of living together with difference. The thought of Emanuel Levinas on the face of the other, Jean-Luc Nancy on being as being-with, Roberto Esposito on the munis, and Michel Henry on pathic auto-affection are introduced and critically reflected upon in terms of what they offer for thinking about such coexistence. Alongside these conceptual starting points, a series of encounters - with cinema, everyday life, politics, and literature - are used to animate and illustration the discussion. Ultimately, the book argues for a 'spacing' of subjectivities with that world and those encountered within it. This book is intended primarily for researchers and postgraduate students interested in questions of identity, difference, and subjectivity. It will be of interest to those in the fields of social and cultural geography, sociology, social theory, and cultural studies. (shrink)

AI systems are increasingly becoming social actors that teach, assist, persuade, comfort, and coordinate with humans. But how will and should humans coexist with social AIs across different stages of technological development? This paper proposes an interdisciplinary framework for studying human-AI coexistence. We currently inhabit a formative period during which social AIs are beginning to affect everyday life. In a transitional period, more advanced systems may assume major social and economic roles, changing how institutions operate and how important decisions (...) are made. Over longer time horizons, we may share the world with AI systems that possess capabilities far beyond those of today and perhaps even minds of their own, which would transform society and raise difficult questions about moral status and governance. The framework presented here aims to help researchers anticipate these developments and better understand their implications for individuals, institutions, and society. (shrink)

This chapter discusses two common themes: first, an argument about ignorance of things in themselves, viewed as a kind of epistemic humility; and, second, an argument, perhaps even a transcendental argument about the conditions of coexistence, the relation that world mates bear to each other. In Kant's early work, he explored the metaphysically necessary conditions of coexistence in his early work, and later, the “transcendentally” necessary conditions of the experience of coexistence. Many of Kant's early writings explore (...) a kind of contingency that troubled him long before Hume is supposed to have awoken him from his dogmatic slumbers. According to the Principle of Coexistence, substances do not coexist in the same world unless they bear "mutual relations", causal relations, such as the physical forces of Newtonian attraction towards each other. The chapter considers how one could avoid Humility by moving to causal structuralism. (shrink)

Yuri Balashov has argued that endurantism isuntenable in the context of Minkowskispacetime. Balashov's argument runs through twomain theses concerning the relation ofcoexistence, or temporal co-location. (1)Coexistence must turn out to be an absolute or objective matter; and inMinkowski spacetime coexistence must begrounded in the relation of spacelikeseparation. (2) If endurantism is true, then(1) leads to absurd conclusions; but ifperdurantism is true, then (1) is harmless. Iobject to both theses. Against (1), I arguethat coexistence is better construed as (...) beingrelative to a hyperplane of simultaneity.Against (2), I argue that the consequences of(1) given endurantism are no worse than theconsequences of (1) given perdurantism. (shrink)

In the Anthropocene era, the coexistence with other species and wildlife has become an ethical imperative but continues to face challenges due to anthropic pressures and anthropocentrism. Drawing from my experience as an NGO volunteer assisting sheep farmers in France to coexist with wolves, I employ ethnographic methods to explore the ethics of multispecies coexistence. More specifically, I examine how wolves are socially constructed as entitled, or not, to coexist in spaces of encounter. Considering space as a matrix (...) that shapes ethical relations, the analysis draws on posthumanist theory and other-than-human geography. The findings highlight how the ethics of coexistence are conditioned by the undoing of the predation/production and wolf/farmer dichotomies, which involves a social production of space in three distinct ways. Firstly, there is a production of the spaces of coexistence to encompass broader relationships with the wolf that extend beyond farmers and redefine the moral impact of the wolf. Secondly, the spatiality of sheep, wolves, dogs, and farmers is produced to blur the constitution of sheep as wolf victims and wolves as ruthless killers. Thirdly, the negotiation of space between species is produced as an ethical practice. This article contributes to the growing field of organizational posthuman ethics and biodiversity conservation by demonstrating how space, species, and ethics are interconnected. It further delineates the contours of coexistence as an ethical practice. (shrink)

Shrinking habitat, depleted prey sources, and hunting increase conflict between humans and jaguars in Latin America. Participant observation was used for 131 open-ended interviews in the Mesoamerican Biological Corridor of Costa Rica to describe and provide recommendations for Panthera’s rancher outreach program. Changing husbandry practices is different than wanting to relocate jaguars or pumas, which suggests willingness to coexist is based on geo-physical proximities. Further, perceived attacks on livestock may be unreliable creating a perception of more predation, villainizing large felines, (...) and challenging coexistence. This study urges wildlife managers to evaluate the effectiveness of relocation; suggests systematic recordkeeping of jaguar and puma attacks; encourages researchers to measure willingness to co-exist with large carnivores based on geo-physical distance; suggests strategies of coexistence may have both cultural and regional differences; and recommends a communication strategy through a citizen science approach, in order to educate ranchers and create social investment among communities. (shrink)

Technopoiesis was previously identified as the juvenile phase of expression of a technique that spontaneously evolves towards technopraxis as soon as the perspectives of practical use of the end-products overcome the cosmological resonance of the process itself. This view is re-examined considering the data and analyses exposed in “Refining technopoiesis: Measures and Measuring Thinking in Ancient China,” in which a coexistence of the technopoiesis and technopraxis approaches of technics is suggested.

This essay concerns the extent to which quantitative research in management and organizational studies is divorced from ethics, as alleged in a recent JBE editorial by Zyphur and Pierides. After carefully examining the criticisms set forth by Zyphur and Pierides and the merits of the alternative they propose, I conclude that the problems with QR and the researchers who conduct it are arguably much less extreme that Zyphur and Pierides claim. This conclusion is informed by a sampling of QR studies (...) recently published in management journals, which could be further corroborated by a more thorough review and evaluation of QR studies using principles drawn from the ethics literature. I believe this assessment would indicate that, despite room for improvement, QR and ethics can and do peacefully coexist, and quantitative researchers are largely aware of the problems and opportunities associated with integrating their work with ethics. (shrink)

This study tested the hypothesis that in the minds of adult religious adherents, acquired beliefs about the extraordinary characteristics of God coexist with, rather than replace, an initial representation of God formed by co-option of the evolved person concept. In three experiments, Christian religious adherents were asked to evaluate a series of statements for which core intuitions about persons and acquired Christian beliefs about God were consistent or inconsistent. Participants were less accurate and slower to respond to inconsistent versus consistent (...) statements, suggesting that the core intuitions both coexisted alongside and interfered with the acquired beliefs. In Experiment 2 when responding under time pressure participants were disproportionately more likely to make errors on inconsistent versus consistent statements than when responding with no time pressure, suggesting that the resolution of interference requires cognitive resources the functioning of which decreases under cognitive load. In Experiment 3 a plausible alternative interpretation of these findings was ruled out by demonstrating that the response accuracy and time differences on consistent versus inconsistent statements occur for God—a supernatural religious entity—but not for a natural religious entity. (shrink)

In two earlier works (Balashov, 2000a: Philosophical Studies 99, 129–166; 2000b: Philosophy of Science 67 (Suppl), S549–S562), I have argued that considerations based on special relativity and the notion of coexistence favor the perdurance view of persistence over its endurance rival. Cody Gilmore (2002: Philosophical Studies 109, 241–263) has subjected my argument to an insightful three fold critique. In the first part of this paper I respond briefly to Gilmore’s first two objections. I then grant his observation that anyone (...) who can resist the first objection is liable to succumb to the third one. This, however, opens a way to other closely related relativistic arguments against endurantism that are immune to all three objections and, in addition, throw new light on a number of important issues in the ontology of persistence. I develop two such novel arguments in the second half of the paper. (shrink)

Existence and coexistence of and by means of speech, and its consequences. – The text is concerned with several questions that are interrelated with what was termed “logos” by the ancient Greeks. The questions are as follows: If, according to Aristotle, man is the only spiritual being in the world to be endowed with speech, what does this mean for the (self)education of man? If, according to Augustine, understanding another person’s speech is decisive for whether we want to be (...) in his/her presence, or rather that of our dog, what does it imply as regards the essence of relationship with the other person? If, according to Heidegger, human expression is interrelated with what is real or unreal, what does it mean with respect to our existence through speech? If, according to Heraclitus, it is impossible to determine the limits of the soul, because its logos is too deep, what, then, is the purpose of man? Or where is he/she headed? What does this imply when it comes to the relation of a human being to logos? (shrink)

Between the affirmative and the negative, the compositional and the oppositional, we need to rethink the difference between difference and contradiction. In this regard, the concept of ‘diplomacy’, as developed by Isabelle Stengers, is of particular significance. Whereas many adherents of an affirmative ontology of difference reduce contradiction to a caveat – ‘of course, antagonism is inevitable, but …’ – diplomacy makes contradiction its fundamental concern. This article explicates the significance of such a conception, via close readings of Stengers’ work (...) in relation to that of Gilles Deleuze, and Gottfried Wilhelm Leibniz. However, it also develops diplomacy in new directions, particularly relating the diplomatic ‘fold’ to the sovereign ‘cut’. The fold of coexistence, then, is achieved through diplomacy as a ‘labour of difference’, against ‘facile pluralism’, which takes worldly cohabitation as given. A diplomatic political ontology is neither bellicose nor pacific; rather, it dramatizes the possibility of peace from within a coercive historical reality. (shrink)

A fact of life for farmers, hunter-gatherers, and fishermen in the rural parts of the world are that crops fail, wild resources become scarce, and winds discourage fishing. In this article we approach subsistence risk from the perspective of "coexistence thinking," the simultaneous application of natural and supernatural causal models to explain subsistence success and failure. In southwestern Madagascar, the ecological world is characterized by extreme variability and unpredictability, and the cosmological world is characterized by anxiety about supernatural dangers. (...) Ecological and cosmological causes seem to point to different risk minimizing strategies: to avoid losses from drought, flood, or heavy winds, one should diversify activities and be flexible; but to avoid losses caused by disrespected spirits one should narrow one's range of behaviors to follow the code of taboos and offerings. We address this paradox by investigating whether southwestern Malagasy understand natural and supernatural causes as occupying separate, contradictory explanatory systems (target dependence), whether they make no categorical distinction between natural and supernatural forces and combine them within a single explanatory system (synthetic thinking), or whether they have separate natural and supernatural categories of causes that are integrated into one explanatory system so that supernatural forces drive natural forces (integrative thinking). Results from three field studies suggest that (a) informants explain why crops, prey, and market activities succeed or fail with reference to natural causal forces like rainfall and pests, (b) they explain why individual persons experience success or failure primarily with supernatural factors like God and ancestors, and (c) they understand supernatural forces as driving natural forces, so that ecology and cosmology represent distinct sets of causes within a single explanatory framework. We expect that future cross-cultural analyses may find that this form of "integrative thinking" is common in unpredictable environments and is a cognitive strategy that accompanies economic diversification. (shrink)

_Os Conceitos Fundamentais da Filosofia Aristotélica_, escrito em 1924, é o único texto de Heidegger inteiramente dedicado à Retórica. Por esse motivo, ele se mostra como sendo um documento exemplar que exprime o entrelaçamento entre linguagem e comunidade no período da hermenêutica da facticidade. Aproximações e diferenciações em relação às concepções apresentadas na ontologia fundamental de _Ser e tempo_ tornam possível compreender a singularidade desses conceitos em 1924. O artigo explora sobretudo a implicação dos modos discursivos do falar e do (...) ouvir na formação de um elo comunitário. (shrink)

A central question of any value theory and research is how the values relevant at various societal levels and in different social unitsvalue relate to each other. Do the same values apply at the level of the nation-statenational state as in smaller units such as organizations or families? Does a ruthless principle of competition apply only in the economy and for profit-oriented companies, while principles of care and love apply in social institutions, and only truth and knowledge in universities? What (...) values does an army need? From the perspective of systems theory, today there are no longer comprehensive values relevant to society as a whole, as different logics and principles prevail in each subsystem. According to some sociological diagnoses of the times, modern society is characterized by processes of individualization in which common basic values also disappear. This chapter argues that overarching values are very relevant in modern societies. It also argues and—contrary to Weber’s view—there is no irreconcilability between the values in different societal sub-areas. Rather, those values are sharply accentuated in these areas which are of particular relevance there. Thus, the Hippocratic Oath did not demand altruism from doctors, but merely that they be aware of the specific possible forms of abuse within their profession (such as sexual assaults) and refrain from them. The different weightings of various values at different societal levels (in personal relationships, in small groups, in organizations, in territorial units such as municipalities and states, and at the level of world society) are discussed. Contrary to the thesis of the loss of significance of values, it is shown that these have played a central role in important movements and events in Germany since 1945. (shrink)

이 글은 인간의 공존이 변증법적 과정을 통해 실현됨을 밝히고자 한다. 사실 존재하는 모든 것은 공존한다. 그런데 인간의 공존은 욕망들과 의지들이 얽히고 충돌하는 함께 삶을 의미한다. 따라서 인간의 공존은 자연물들의 무관심한 함께 있음의 지속과 같지 않다. 인간의 공존은 시시각각 변하는 삶과 의지 그리고 욕망의 변화에 따라 언제라도 쉽게 부서질 수 있는 상태의 연속적 과정이라고 볼 수 있다. 이 과정은 동일성과 차이 그리고 모순으로 구성되는 헤겔의 반성 운동을 통해 해명될 수 있다. 그리고 반성 운동을 통해 헤겔의 변증법을 해명 할 수 있을 것이다. (...) 공존의 변증법적 과정은 언제나 행복하고 안락한 상태로 이어지지 않는다. 그 과정은 고통스러운 상황을 동반하고 언제나 우리가 바라는 방향과 결론에 이르지도 않는다. 하지만 변증법적 과정은 더 나은 공존을 실현하는 필수적인 과정이다. 그러한 고되고 고통스러운 변증법적 과정을 회피하면서 타인과의 무관계성 속에서 한낱 개인의 자유로운 삶과 생존만을 지향하거나, 치열한 경쟁과 대립 속에서 자신과 경쟁하고 대립하는 타자의 제거만이 자신의 생존을 보장하는 홉스의 자연상태를 당연한 현실로 인정하는 것은 변증법적 과정을 통한 더 나은 공존으로의 지향을 불가능하게 만들 것이다. (shrink)

The Davidic covenant is the basis of the hope for a restoration of the Davidic kingdom in Chronicles. The Chronicler's retention of both the unconditionality and conditionality of the Davidic covenant does not mean that he was inconsistent; in my view, he views the two as complementary. The royal promise is conditional in the sense that the Davidic kings are disciplined and punished, and the kingdom ceases to exist when it does not meet the conditions set down by YHWH; it (...) is unconditional in that YHWH's will never depart from the kingdom, as seen in 1 Chron. 17:13 where YHWH distinguishes his promise to David from his promise to Saul. Following this line of thought, the Chronicler yearns for further change in the postexilic temple‐centered society through a restoration of the lost kingdom by appealing to the Davidic covenant. The latter subtends the preservation of the Davidic kingdom in the preexilic period and a possible restoration in the postexilic period. (shrink)

Studies of coexistence are based ultimately on the assumption that competitive exclusion is a general and accredited phenomenon in nature. However, the ecological and evolutionary impact of interspecific competition is of questionable significance. Review of three reputed examples of competitive exclusion in the field (Aphytis wasps, red and grey squirrels, and triclads) demonstrates that the widely-accepted competition-based interpretations are unlikely, that alternative explanations are overlooked, and that all other reported cases need critical reinvestigation. Although interspecific competition does undoubtedly occur, (...) the evidence suggests it is usually too weak and intermittent a force to achieve competitive exclusion or any other ecologically-significant result, except perhaps rarely and on a minor scale. Coexistence and community structure are therefore not ecological conditions to be especially accounted for, especially since their inherently comparative methods generate information that is largely superficial. Alternative questions that relate directly to species, the units of diversity, are discussed and they emphasize the primary habitat requirements of species, which are fixed during speciation. Neither the comparative approach of coexistence studies, nor the investigation of pattern is likely to be profitable, since the acquisition of species-specific characteristics during speciation requires historical research. At least one alternative theory of ecology, based on the close adaptation of organisms to the environment, is available. (shrink)

The term fourth industrial revolution is a notion used with increasing frequency, especially when it comes to descriptions of contemporary technological and economic developments. However, the term contains a problematic aspect: it does not have one unique definition, but several, and these vary to such an extent that we even find various opposing positions. The lack of definition extends not only to the mention of the following revolutions, but even to the previous one. The causes of this variation can be (...) found both in the speed of current technological development and its effects, and in the complexity of the notions of revolution and particularly of industry. The latter is a concept in which, among others, economic criteria, production logics, social structures and even cultural processes converge. Faced with this breadth of disciplinary fields, and in order to adequately describe and understand contemporary socio-technological processes, it becomes evident that it is necessary to review the definitions of current industrial revolutions and paradigms from a multidisciplinary approach.In this article, we present an investigation on the notions of industrial revolution from a cultural and phenomenological perspective, in order to detect the links between technological developments and their cultural perception. The goal will not be to propose new definitions, but rather to understand the processes behind their set up. The notions of philosophy of technology, as well as theory of media and culture, seek to help understand the diversity and lack of definition of these denominations as a natural and perhaps insurmountable phenomenon. (shrink)

Ce texte sanctionne la double existence de la théologie d’une part, des sciences des religions de l’autre. Cette dualité est non dépassable, pour des raisons de fond relatives aux « intérêts » humains et sociaux en cause à chaque fois. Mais cette dualité peut être féconde pour chacune. Moyennant bien sûr qu’on les repense, l’une comme l’autre. Ce à quoi s’exerce la présente contribution. Qui précise au final en quoi la théologie, ainsi repensée, peut être riche d’enseignements pour les sciences (...) des des religions, et en quoi les sciences des religions sont pleines de richesses humaines instructives pour le travail et la réflexion théologiques, tout en étant en même temps un lieu de défis et une occasion de déplacements qui ne peuvent qu’en relancer la réflexion. (shrink)