Philosophies, Volume 9, Issue 3 (June 2024) – 38 articles

This article explores the soul’s capacity to see God. This is the process by which a human subject can apprehend and define the nature of God on a philosophical and theological level. Two conceptually very close philosophers, Plato and Dionysius the Areopagite (pseudo-Dionysius), highlighted this metaphysical function. The article will look into light as a concept of the mind and an expression of God’s nature. For Plato, God is the visible light, whereas for Areopagite, it is the invisible light. At the conceptual level, “God” will eventually combine the Platonic (Form of) Good(ness), or the “Good”, with the Christian God, perceived and defined as Goodness, beauty, perfection, and virtue. In attempting to know God, the soul follows an ascending or descending path, and the concept of negation will play a crucial role in this metaphysical and theological function. It will eventually be shown that the Good is the essence of God and, at the same time, what defines his unique singularity. Full article

This essay offers an interpretation of Plato’s Phaedo, which proceeds in two parts: (1) methodological interpretation of myth and (2) application of the method to the analysis of the soul. The paper claims that the myths in this dialogue are not limited to the explicitly mythical sections but that the entirety of the Phaedo—including the arguments that it presents—is saturated with myth. Through this interpretive lens, the soul, as it appears in the Phaedo, ceases to be characterized as a mere thing and gains an ontological dimension. Full article

This essay seeks to scrutinize Kierkegaard’s critical philosophical theology. The intent is to demonstrate how his religious thought, especially on God’s relation to the world and to the human being, can contribute to generating a cogent response to the challenges presented by our accelerating secular world. Apart from the narrative on the Dane’s passionate reflections, I employ two other narratives to facilitate this inquiry into Kierkegaard. The first of these facilitating narratives comes from highlighting the work on the concept of resonance by the social theorist Hartmut Rosa. Rosa’s rich analysis of our contemporary situation provides a persuasive case for the accelerating pace of our secular world, the complex dynamics of alienation that are at play within it, and the need for social transformation that creates space for increasing resonance within personal and social relationships and structures. The second facilitating narrative centers on the notion of dancing in God, which I believe holds promise for effectively communicating moving, bodily, rhythmic, passionate, and responsive thoughts and actions concerning God’s engagement in our contemporary world. I hope to show that these three complementary discourses together provide a provocative religious discourse and vision that can prove helpful in addressing many of the challenges of our time. Full article

Distinctive for its pungent and oftentimes rotten odor, the thorny fruit of durian (Durio spp.) is considered a delicacy throughout Asia. Despite its burgeoning global recognition, durian remains a fruit of contradiction—desirable to some yet repulsive to others. Although regarded commonly as immobile, mute, and insentient, plants such as durian communicate within their own bodies, between the same and different species, and between themselves and other life forms. As individuals and collectives, plants develop modes of language—or phytodialects—that are specific to certain contexts. Focused on vegetal semiosis or sign processes, a phytosemiotic lens views plants as dynamic and expressive subjects positioned within lifeworlds. Absent from phytosemiotic theory, however, are the cultural sign processes that take place within and between plants—what I call cultural phytosemiotics. The framework I propose calls attention to the interlinked biological, ecological, and cultural dimensions of signification between plants and non-plants. From a phytosemiotic standpoint, this article examines historical, cinematographic, and literary narratives of durian. Reflecting the fruit’s divisive sensory effects, historical accounts of Durio by Niccolò de’ Conti, Jan Huyghen van Linschoten, Georg Eberhard Rumphius, and William Marsden alternate between praise and disdain. Moreover, films such as Fruit Chan’s Durian Durian (2000) and Anthony Chen’s Wet Season (2019) narrativize the polarities that similarly figure into historical depictions of the species. Literary narratives, including the poems “Durians” (2005) by Hsien Min Toh and “Hurling a Durian” (2013) by Sally Wen Mao, investigate the language of durian’s olfactory and gustatory sensations. Along a continuum between adoration to revulsion, durian embodies the otherness of vegetal being. In an era of rampant biodiversity loss, learning to embrace botanical difference should be a human imperative. Full article

This paper explores the death of God narrative through the lens of kenosis, drawing insights from thinkers such as Marcel, Heidegger, Vattimo, and Girard. It investigates the implications of kenotic thought for contemporary religious and philosophical discourse, exploring various interpretations of kenosis, ranging from Altizer and Žižek’s apocalyptic views to Vattimo’s more hopeful perspective. Through critical engagement with these viewpoints, this paper advocates for a nuanced understanding of kenosis inspired by Hegel, one that bypasses both radical theology and excessive optimism. Methodologically, this study adopts a hermeneutic approach, analyzing key texts and engaging in philosophical dialogue. This paper concludes that rethinking kenotic thought could provide a robust framework for grappling with the death of God in the contemporary context, offering avenues for ethical reflection, social critique, and speculative renewal. Full article

The literature on metaphysical explanation contains three widely accepted assumptions. First, that the notion of metaphysical explanation with which philosophers are interested is a notion with which the folk are familiar: it is at least continuous with the folk notion. Second, that metaphysical explanations are propositions of a certain form that are true (or false), simpliciter. Third, that it is at least the case that mostly, if x metaphysically explains y, then y does not metaphysically explain x. On the basis of the empirical investigations that we pursued, we argue that at least two of these assumptions are false. Full article

Rethinking the powers of the imagination, Søren Kierkegaard both anticipates and challenges contemporary approaches to a descriptive philosophy of religion. In contrast to the reigning approaches to religion in his day, Kierkegaard reconceives philosophy as, first of all, descriptive of human, including specifically ethical and religious, existence. To this end, he develops conceptual tools, including a descriptive ontology of human existence, a “pluralist epistemology” exploring both cognitive and passional dimensions of religion, and a role for the poetic in philosophy, strikingly expressed in his observer figures who “imaginatively construct” “thought projects” to explore human existence. While this new descriptive account anticipates subsequent approaches to the philosophy of religion, it could be interpreted as another “objectivist” endeavor, yet Kierkegaard attempts more in this descriptive philosophy. He imaginatively deploys conceptual and rhetorical strategies maieutically to both describe and elicit self-reflection aimed at transformation, thus expanding the imagination’s uses for his readers. Comparing Kierkegaard to Pierre Hadot’s recovery of ancient Greek philosophy as “a way of life” will show how Kierkegaard also engages the particularity of “the Christian principle”, with implications for how philosophy can both describe and elicit the pathos of other religious traditions as well. Full article

The Doctrine of Signatures (DoS) figures prominently in both contemporary and historic herbal traditions across a diversity of cultures. DoS—conceptualized beyond its conventional interpretation as “like cures like”, which relies solely on plant morphology—can be viewed as a type of ecosemiotic communication system. This nuanced form of interspecies communication relies on the presence of “signatures”, or signs, corresponding to the therapeutic quality of different plants based on their morphology but also their aroma, taste, texture, and even their context in the landscape. Despite its widespread contemporary dismissal by mainstream science as overly simplistic, childlike, primitive, and generally of limited value, we suggest that the recognition of “signatures” in plants may be considered as a form of communication between humans and plants. Drawing upon Indigenous thought, ecosemiotic theory, and lyric philosophy, we posit that understanding “signatures” metaphorically, as a reflection of the “shape of the world”, offers insights into the interconnectedness of all life forms—a profound affirmation of relational coherence between humans and the more-than-human. We advocate for another perspective on DoS: one which holds potential towards reorienting and restoring our relationships in the vibrant world of the Anthropocene. Full article

This article attempts to elucidate the Deleuzian philosophy of the event between The Logic of Sense and A Thousand Plateaus, where it acquires clearly political nuances. With regard to The Logic of Sense, I show that (i) it takes up the definition of the event of Difference and Repetition, identifying it with that redistribution of pre-individual singularities or individuating differences at the level of the univocal being which defines the conditions of problems; (ii) the event is henceforth also the instance that makes possible the “communication” of the heterogeneous series of bodies and propositions from which the production of sense in language follows; and (iii) the counter-effectuation should be understood in this book as an ethics of the event. With regard to A Thousand Plateaus, I emphasize (i) the “return” to The Logic of Sense that the concept of assemblage entails, (ii) the reformulation of the notion of event that takes place in the new theoretical framework, and (iii) that of the counter-effectuation, which must henceforth be understood as a politics of the event. Full article

Cardinal Bessarion (1408–1472), in the second chapter of the first book of his influential work In calumniatorem Platonis, attempted to reply to Georgios Trapezuntios’ (1396–1474) criticism against Plato in the Comparatio Philosophorum Platonis et Aristotelis. Bessarion investigates why the Athenian philosopher maintained, in several dialogues, that the sacred truths should not be communicated to the general public and argued in favor of the value of oral transmission of knowledge, largely based on his theory about the cognitive processes. Recently, Fr. Bessarion Kouotsis has argued that Cardinal Bessarion’s reasoning draws primarily on the “Disciplina Arcani”, i.e., the rule of secrecy, which was an established practice of the Early Christian Church, aimed at protecting and preserving the core elements of the religion from outsiders. While I find Kouotsis’ approach interesting and thought-provoking—for instance, the idea that Bessarion’s argumentation was likely influenced by Eastern Christian views on the rule of secrecy—I intend, first of all, to discuss why Bessarion did not explicitly mention it. Moreover, I would like to argue that Bessarion’s good knowledge of the long Platonic tradition and Eastern mysticism, encompassing both pagan and Christian elements, should also be considered a significant source. Furthermore, I would like to question Kouotsis’ implicit argument that Bessarion’s views were dominated by his training in Orthodox theology and discuss the possibility that Pletho’s (1355–1454) teaching was the obvious influence for Bessarion’s defense of secrecy. After all, we should bear in mind that Anastos has already pointed out Pletho’s reverence for the rule of secrecy. Finally, I would like to support that Bessarion, in the specific text, focused predominantly on the epistemological and cognitive aspects of oral teaching, resorting to the rule of secrecy only to enhance his views. Full article

This paper examines the impact and implications of ChatGPT and other generative AI technologies within the African context while looking at the ethical benefits and concerns that are particularly pertinent to the continent. Through a robust analysis of ChatGPT and other generative AI systems using established approaches for analysing the ethics of emerging technologies, this paper provides unique ethical benefits and concerns for these systems in the African context. This analysis combined approaches such as anticipatory technology ethics (ATE), ethical impact assessment (EIA), and ethical issues of emerging ICT applications with AI (ETICA) with specific issues from the literature. The findings show that ChatGPT and other generative AI systems raise unique ethical concerns such as bias, intergenerational justice, exploitation of labour and cultural diversity in Africa but also have significant ethical benefits. These ethical concerns and benefits are considered crucial in shaping the design and deployment of ChatGPT and similar technologies responsibly. It further explores the potential applications of ChatGPT in critical domain areas such as education, agriculture, and healthcare, thereby demonstrating the transformative possibilities that these technologies can have on Africa. This paper underscores the critical role of AI governance as Africa increasingly adopts ChatGPT and similar AI systems. It argues that a comprehensive understanding of AI governance is essential not only for maximising the benefits of generative AI systems but also for facilitating a global dialogue. This dialogue aims to foster shared knowledge and insights between the Global North and the Global South, which is important for the development and creation of inclusive and equitable AI policies and practices that can be beneficial for all regions. Full article

It is generally assumed that compatibility with special relativity is guaranteed by the invariance of the fundamental equations of quantum physics under Lorentz transformations and the impossibility of transferring energy or information faster than the speed of light. Despite this, various contradictions persist, which make us suspect the solidity of that compatibility. This paper focuses on collapse theories—although they are not the only way of interpreting quantum theory—in order to examine what seems to be insurmountable difficulties we encounter when trying to construct a space–time picture of such typically quantum processes as state vector reduction or the non-separability of entangled systems. The inescapable nature of such difficulties suggests the need to go further in the search for new formulations that surpass our current conceptions of matter and space–time. Full article

This paper aims to interpret the role of the soul as ontological, intellectual or cognitive and as the moral principle within the frame of the holistic conception of human psychosomatic health that emerges from the context of Zalmoxian medicine in the proemium of Plato’s Charmides. It examines what the ontological status of the soul is in relation to the body and the body–soul complex of man considered as a psychosomatic whole. By comparing the presentation of the soul as principle in the Charmides and the Phaedrus, the paper defends the thesis that in the former dialogue, Plato develops his own anthropological ontology, which paves the way for the salvation of human existence and health. The soul is bestowed with an ontological primacy that determines the philosophical and medical presuppositions for treating human illness under a holistic view. The interpretation of the ontological relation of the soul to the body and the entire human being in the context of Zalmoxian holistic medicine is based on Hermias Alexandrinus’ exegesis of the conception of the soul as principle in the Phaedrus. This paper demonstrates that, from both the medical holistic viewpoint and the anthropological philosophical perspective, the soul is the principle and πρῶτον with regard to the body and the body–soul complex without being the whole that the corresponding medical epistemology must apprehend. Full article

The motif of shame represents an interesting and hitherto neglected intersection in the discussion of the relationship between Nietzsche and Plato. The first part of the essay recapitulates the function of this motif in Nietzsche’s culminating texts (mainly Zarathustra and Gay Science), while the second part focuses on the motif of shame in Plato’s work, specifically the two extreme contexts of death (Apology, Crito) and love (Symposium). It turns out that for both authors, shame is a constitutive moral phenomenon that is thematized in relation to logos. Shame and logos thus stand in close and contrasting relation. Their tension is decisive for the life of the soul, for its upward movement (Plato) or gradation (Nietzsche). It is therefore not a simple subjugation of the “bad”, irrational element by the “good”, rational component of the soul that plays the central role but an interplay of irreducible, mutually demanding moments. The interpretation of their interplay has both historical and systematic importance—it sheds new light on the relationship between these seemingly opposing philosophers and contributes to answering the following question: what is there to be ashamed of? Full article

In this paper, I examine Johannes de Silentio’s presentation of the faith of Abraham, deriving therefrom a new way of conceiving his notion of faith as a paradoxical co-inhabiting of both the aesthetic and the ethical stages, rather than as a rejection, synthesis, or overcoming of them. Relying largely upon Silentio’s account of Abraham’s faith as anxious but not doubting, I argue that the interpretations of Fear and Trembling by Alastair Hannay and Mark C. Taylor fail to account for some essential aspects of Silentio’s depiction. I conclude that faith, as it is described in Fear and Trembling, cannot be philosophically understood as it is not an object for thought but an existential perspective one lives. Full article

We argue that an epistemology of martial arts is at least as complex as advanced epistemological positions available to the philosophy of science. Part of the complexity is a product of the epistemic relation between the knower and known, or the scientist and the object of inquiry. In science, we measure things without changing them and, sometimes, complex systems can change as we measure them; but, in the epistemology of sport that we are interested in, each measurer is also an object of inquiry. As such, each martial arts practitioner has to use various epistemic tools to measure a responsive system. We proceed in three steps. First, we discuss three epistemological frameworks in the philosophy of science—perspectivism, productivism, and distributed cognition. Second, we develop an epistemology of martial arts that features components from each of those epistemic frameworks. Third, we close the paper with a brief discussion about the unique complexity available to the martial artist, focusing on the responsive measurements that occur between two systems. Full article

Digital transformation and “artificial intelligence (AI)”—which can more adequately be called “data-based systems (DS)”—comprise ethical opportunities and risks. Therefore, it is necessary to identify precisely ethical opportunities and risks in order to be able to benefit sustainably from the opportunities and to master the risks. The UN General Assembly has recently adopted a resolution aiming for ‘safe, secure and trustworthy artificial intelligence systems’. It is now urgent to implement and build on the UN General Assembly Resolution. Allowing humans and the planet to flourish sustainably in peace and guaranteeing globally that human dignity is respected not only offline but also online, in the digital sphere, and in the domain of DS, requires two policy measures: (1) human rights-based data-based systems (HRBDS): HRBDS means that human rights serve as the basis of digital transformation and DS. (2) International Data-Based Systems Agency (IDA): IDA should be established at the UN as a platform for cooperation in the field of digital transformation and DS, fostering human rights, security, and peaceful uses of DS, as well as a global supervisory institution and regulatory authority in digital transformation and DS. The establishment of IDA is realistic because humanity has already shown in its past that we are able to not always “blindly” pursue the technically possible but also to limit ourselves to what is technically feasible when humanity and the planet are at stake. For instance, humans researched the field of nuclear technology, developed the atomic bomb, and detonated it several times. Nonetheless, the same humans limited research and development in the field of nuclear technology to prevent even worse consequences by establishing the International Atomic Energy Agency (IAEA) at the UN. Full article

The Neoplatonic notion of “emanation” implies a required progression through hierarchical stages, originating from the highest principle (the One or God) and cascading down through a series of principles. While this process is deemed necessary, it is also inherently good, even “choiceworthy”, aligning with the identification of the first principle with the Good. Plotinus, a prominent Neoplatonist, emphasizes the beauty and goodness of the sensible world, governed by divine providence. This perspective, transmitted through Arabic adaptations of Plotinus, influences Islamic philosophers too. This paper delves into the thought of the Ismāʿīlī philosopher Abū Yaʿqūb al-Sijistānī (d. after. 349/971), exploring the interplay of necessity and goodness in his cosmology, with a focus on non-human animals. Sijistānī’s Persian Uncovering the Veiled provides a unique perspective on animals, presenting them as both necessary unfoldings of the universal intellect and inherently good beings with intrinsic value. The paper concludes with an appendix featuring an improved edition and English translation of relevant passages. Full article

The advancement of Artificial Intelligence (AI) poses challenges in the field of bioethics, especially concerning issues related to life and death. AI has permeated areas such as health and research, generating ethical dilemmas and questions about privacy, decision-making, and access to technology. Life and death have been recurring human concerns, particularly in connection with depression. AI has created systems like Thanabots or Deadbots, which digitally recreate deceased individuals and allow interactions with them. These systems rely on information generated by AI users during their lifetime, raising ethical and emotional questions about the authenticity and purpose of these recreations. AI acts as a mediator between life, death, and the human being, enabling a new form of communication with the deceased. However, this raises ethical issues such as informed consent from users and the limits of digital recreation. Companies offer services like the Digital Resurrection of deceased individuals and the generation of hyper-realistic avatars. Still, concerns arise about the authenticity of these representations and their long-term emotional impact. Interaction with Thanabots may alter perceptions of death and finitude, leading to a potential “postmortal society” where death is no longer viewed as a definitive end. Nevertheless, this raises questions about the value of life and the authenticity of human experiences. AI becomes a bridge between the living and the dead, partially replacing rituals and mystical beliefs. As technology advances, there will be a need for greater transparency in interacting with AI systems and ethical reflections on the role of these technologies in shaping perceptions of life and death. Ultimately, the question arises of whether we should allow the dead to rest in peace and how to balance the pursuit of emotional relief with authenticity and respect for the memory of the deceased. A deeper ethical consideration is needed on how AI alters traditional notions of life, death, and communication in contemporary society. In this research, an interdisciplinary approach was utilized to conduct a comprehensive systematic review of the recent academic literature, followed by a detailed analysis of two key texts. Central ideas were extracted, and recurring themes were identified. Finally, a reflective analysis of the findings was conducted, yielding significant conclusions and recommendations for future research. Full article

Ethical issues are very relevant in the field of women’s, gender and/or feminist studies. The aim of this article is to highlight the ethical challenges faced by the authors in their research process, with specific reference to two projects on gender and disasters in which they have been involved. In general, we try to avoid sexist bias throughout the complete research process, from the definition of the objectives themselves to the methodology design, where we ensure diversity in the selection of participants in order to take into consideration the variety of voices present in society, especially those of women. Also, when developing our research, we take into account the power relationships involved, both between those who participate in the fieldwork and with the researchers themselves. To counteract the effects of such relations, we have considered people’s wellbeing and the humanization of the whole process. Finally, when it comes to the dissemination of the results and their transfer to society at large, we follow the same principles and actively integrate the people involved. Considering these issues benefits the research process and makes the resultant knowledge more ethical and socially useful, in addition to promoting more egalitarian gender relations. Full article

The objectives of this article are (i) to identify the most challenging ethical dilemmas and questions arising from the experiences of communities and professionals affected by or involved in volcanic eruptions, including risk management, the dissemination of information, and tourism; and (ii) to provide arguments for intercultural ethics to address these dilemmas. Intercultural ethics provide invaluable resources to disaster ethics across all three phases of the complete disaster management cycle. In this article, intercultural ethics is viewed as an ethics grounded in ongoing dialogue, facilitating the examination and establishment of norms and a critical reflection on values and their evolution. This approach recognizes power dynamics that may influence fair participation in dialogues and aims to address them, while also integrating elements of deliberative ethics to ensure that dialogues genuinely contribute to legitimizing decisions. Intercultural sensibility helps bridge the gap between experts and non-experts in both directions (a) by emphasizing the duty of transferring scientific knowledge (for experts) and the responsibility of acquiring scientific literacy (for citizens); and (b) by highlighting the importance of a ‘knowledge dialogue’ that acknowledges the non-scientific knowledge of citizens, rooted in their cultural background and experiences of dealing with past disasters, and shaping life in volcanic territories. Full article

Analyzing two key figures in Elif Shafak’s novel The Island of Missing Trees—a schoolgirl’s scream and a narrating fig tree—this essay analyzes the intersection between susceptibility and resilience, particularly as these terms are developed in psychology, trauma studies, and ecology. I argue that the novel’s resonant scream critiques the discourse of psychological resilience on multiple counts: its inadequacy as a response to complex trauma, its focus on autonomous individuals, its assumption that responsibility for resilience rests on victims rather than perpetrators of harm, its construction of a “resistance imperative” and its disavowal of the inequalities in access to resilience-building resources. By contrast, the novel’s fig tree, I contend, exemplifies an ecological model of resilience rooted in a recognition of the interdependence of the multiple and diverse organisms that comprise an ecosystem, and of susceptibility as an advantageous suite of capacities that are crucial to resilience. These contrasting conceptions of resilience lead me to advocate for a politics of susceptibility, an eco-psychosocial politics based on the recognition that individuals cannot become resilient on their own, through their own volition, intention, or “self-efficacy”, and that focuses instead on building systemic and sustainable forms of resilience inclusive of the diverse subjects that comprise a community, society or ecosystem; that, rather than fetishizing independence, liberty and rights, fortifies interdependence and reinforces mutual responsibilities; and that rather than exploiting susceptibility as a weakness, nurtures it as the soul of resilience itself. Full article

This essay aims to defend the need to help animals in any disaster situation, be it anthropogenic, natural, or hybrid. To this end, I will first establish a brief foundation of the antispeciesist principles that have been advocated by different theorists over the last decades. Then, I will describe the conflict between environmental and animal approaches as a problem for the consideration of animals in unfavorable situations. This will be followed by the ways in which animals can be harmed in such contexts. After that, I will argue that many anthropogenic disasters affect animals, but they also deserve aid in the face of natural disasters: they are sentient beings and capable of suffering just like humans, to whom help is offered unconditionally in such cases. Finally, I will propose sentience, particularly suffering, and an ecofeminist and antispeciesist approach to address the situation of animals in disaster situations in a dialogic way between environmentalist and individual-centered positions. Full article

This article develops a hermeneutic study of Heidegger’s text The Word of Nietzsche: “God is Dead”. We attempt to read Heidegger’s remarks in the context of the “period of transition” that, according to Nietzsche, is occurring in the history of western thought and culture. This essay unfolds in the following manner: beginning with Heidegger’s contention that Nietzsche’s philosophy is the “fulfilment” of Platonism, we go over the problem of nihilism in relation to the metaphysics of the will to power, which for Heidegger requires revising Cartesian subjectivity in search of a new ontology. Heidegger’s critique of modernity encompasses a narrative that goes from “Plato” to “Nietzsche”, leading to a reconsideration of the notions of art and truth. Finally, we attempt to interpret the meaning of the “madman’s lament” voicing the passing of God. Full article

This essay reads a short narrative, “Savoir” by Hélène Cixous, to describe susceptibility as a problem organized around two lines of impingement: between subject and world and between consciousness and the wayward impulses of interior life. The young girl in Cixous’s text suffers a moment of disorientation and distress one misty morning and, against presumptions of inviolability and ideals of subjective consistency, this unhappy event comes to resonate with her disappointed trust in the generosity of the world, her anxious sense of betrayal with respect to those who ought to protect her and her insecurity about her own role in this complex of associations. The frame of susceptibility thus opens up a space for Cixous’s reader and this essay to think the subject in her inconsistency and self-strangeness. Full article

Feminist reflections on the sexual division of labour have given rise to a body of knowledge on the ethics of care from different disciplines, including philosophy, in which outstanding contributions to the topic have been formulated. This approach is applicable to the analysis of any phenomenon and particularly that of disasters. As various investigations have highlighted, the consequences on the population throughout all of a disaster’s phases (prevention, emergency, and reconstruction) require an analysis of differentiated vulnerabilities based on gender and other identity categories, such as social class, ethnicity, age, disability, sexual identity, etc. The interrelation between all these variables gives rise to differentiated impacts that cannot be ignored in catastrophic contexts, where survival and sustaining life are at stake, so care becomes a central issue. Research on the topic has also identified that, along with the analysis of social vulnerability, we must consider the capacity for agency, both individual and collective, where care is once again of vital importance. Considering the gender approach and its multiple intersections is thus a fundamental theoretical-practical proposal for the study of disasters from philosophy, as it implies an unavoidable epistemic, ontological, and ethical reflection in the face of risk reduction. Full article

Phenomenal socialism says that what we actually, directly, literally perceive is only or primarily instances of high-level phenomenal properties; this paper argues for phenomenal socialism in the weaker, primarily version. Phenomenal socialism is the philosophy of perception that goes with recognitionalism, which is the metaethics that goes with epiphanies. The first part states the recognitionalist manifesto. The second part situates this manifesto relative to some more global concerns, about naturalism, perception, the metaphysics of value, and theory vs. anti-theory in ethics. The third part rehearses two familiar views about the possible contents of perceptual experience, Phenomenal Conservativism and Phenomenal Liberalism. It notes that the usual catalogue omits two other theoretical possibilities, Phenomenal Socialism and Phenomenal Nihilism, and it defends a watered-down form of Phenomenal Socialism from four main objections. The fourth part makes some connections with the epistemology of modality and with the role of the imagination. Full article

Ethical dilemmas affect several essential elements of humanitarian aid, such as the adequate selection of crises to which to provide aid and a selection of beneficiaries based on needs and not political or geostrategic criteria. Other challenges encompass maintaining neutrality against aggressors, deciding whether to collaborate with governments that violate human rights, and managing the allocation and prioritization of limited resources. Additionally, issues arise concerning the safety and protection of aid recipients, the need for cultural and political sensitivity, and recognition of the importance of local knowledge, skills, and capacity. The appropriateness, sustainability, and long-term impact of actions; security risks for aid personnel; and the need for transparency and accountability are also crucial. Furthermore, humanitarian workers face the duty to report and engage in civil activism in response to human rights violations and the erosion of respect for international humanitarian law. Lastly, the rights of affected groups and local communities in the decision-making and implementation of humanitarian aid are vital. The traditional foundations and approaches of humanitarian aid appear insufficient in today’s landscape of disasters and crises, which are increasingly complex and divergent, marked by a diminished capacity and shifting roles of various actors in alleviating suffering. This article reviews the historical evolution of the conceptualization of humanitarian aid and addresses some of its ethical challenges and dilemmas. Full article

The meaning of justice can be defined according to a juridical, human, theological, ethical, biomedical, or social perspective. It should guarantee the protection of life and health, personal, civil, political, economic, and religious rights, as well as non-discrimination, inclusion, protection, and access to care. In this review, we deal with three theoretical concepts that define justice in all its aspects. (1) The utilitarian theory, which justifies moral statements on the basis of the evaluation of the consequences that an action produces, elaborating a pragmatic model of medical science. (2) The libertarian theory, which considers freedom as the highest political aim, thus absolutizing the rights of the individual; here, the principle of self-determination, with respect to which the principle of permission/consent is the fundamental presupposition, plays a central role in the definition of the person. (3) The iusnaturalist theory, in which man’s moral freedom is identified with the ability to act by choosing what the intellect indicates to him as good; the natural moral law that drives every conscience to do good is therefore realized in respect for the person in the fullness of his rights. In conclusion, different forms and conceptions of justice correspond to different organizations of society and different ways of addressing ethical issues in the biomedical domain. Full article