With increased visibility of trans people comes increased philosophical interest in gendered language. This chapter aims to look at the research on gendered language in analytic philosophy of language so far, which has focused on two concerns: (1) determining how to define gender terms like ‘man’ and ‘woman’ such that they are trans inclusive and (2) if, or to what extent, we should use gendered language at all. We argue that the literature has focused too heavily on how gendered language (...) can harm trans people, and has not considered how trans people use gendered language to create meaning and joy for ourselves. Pulling from the literature in sociolinguistics, we look at examples of how trans people use language to make their lives better by gaining recognition, playing with gendered language, finding joy in gendered language, and taking control of definitional power, concluding that debates about gendered language need to consider not only how such language harms trans people but also how trans people use it for our own liberation. (shrink)

Sackris and Beebe (2014) report the results of a series of studies that seem to show that there are cases in which many people are willing to attribute knowledge to a protagonist even when her belief is unjustified. These results provide some reason to conclude that the folk concept of knowledge does not treat justification as necessary for its deployment. In this paper, we report a series of results that can be seen as supporting this conclusion by going some way (...) towards ruling out an alternative account of Sackris and Beebe’s results—the possibility that the knowledge attributions that they witnessed largely stem from protagonist projection, a phenomenon in language use and interpretation in which the speaker uses words that the relevant protagonist might use to describe her own situation and the listener interprets the speaker accordingly. With that said, we do caution the reader against drawing the conclusion too strongly, on the basis of results like those reported here and by Sackris and Beebe. There are alternative possibilities regarding what drives the observed knowledge attributions in cases of unjustified true belief that must be ruled out before, on the basis of such results, we can conclude with much confidence that the folk concept of knowledge does not treat justification as necessary for its deployment. (shrink)

En este artı́culo se analizarán algunos nudos temáticos desarrollados en la Crı́tica de la razón pura, utilizando las lentes teóricas de Jacques Derrida, con el fin de proponer, sobre algunos conceptos-clave en la filosofı́a transcendental de Kant, una lectura distinta respecto a la que se está acostumbrado estudiar y problematizar. Después de haber puesto en relación la imaginación kantiana con la noción derridiana de différance, se subrayará el aspecto paradójico de la auto-afección, mostrando que ésta, en su misma singularidad, trasciende (...) la oposición entre activo y pasivo, permitiendo mirar al sentido interno como posibilidad de archi-escritura, a partir de las huellas psı́quicas dejadas en su terreno. A continuación, las reflexiones se desplazarán hacia el tema del esquematismo, problematizando cómo y hasta qué medida la actividad productiva de la imaginación, por un lado, y la relación entre imagen y esquema, por otro, podrı́an relacionarse con los conceptos más significativos de la teorı́a derridiana de la escritura. (shrink)

Enterprise Risk Management and security have become a fundamental part of Enterprise Architecture, so several frameworks and modeling languages have been designed to support the activities associated with these areas. Archi- Mate’s Risk and Security Overlay is one of such proposals, endorsed by The Open Group. We investigate the capabilities of the proposed security-related con- structs in ArchiMate with regard to the necessities of enterprise security modeling. Our analysis relies on a well-founded reference ontology of security to uncover ambiguity, missing (...) modeling elements, and other deficiencies of the security mod- eling capabilities in ArchiMate. Based on this ontologically-founded analysis, we propose a redesign of security aspects of ArchiMate to overcome its original limitations. (shrink)

In this article, I engage with Derrida’s deconstructive reading of theories of performativity in order to analyse Max Weber’s sovereignty–legitimacy paradigm. First, I highlight an essential articulation between legitimacy and sovereign ipseity (understood, beyond the sole example of State sovereignty, as the autopositioned power-to-be-oneself). Second, I identify a more originary force of legitimation, which remains foreign to the order of performative ipseity because it is the condition for both its position and its deconstruction. This suggests an essential fallibility of the (...) performative, which implies a ‘mystical’ legitimacy and a paradoxical, divisible and self-differential representation of sovereignty. The structural differentiality of legitimacy and sovereignty signifies an irreducible coloniality of law and language, but also suggests the possibility of an unconditional resistance located in the radical interpretability of the law, beyond determined representations of powers, dominations, sovereignties or resistances. This reflection is triggered by a reading of Cynthia Weber’s theory of ‘performative states’, describing sovereignty under the form of an impossible ontology, which leads me to elaborate the notion of legitimation-to-come as a non-ontological ‘concept’: this notion of unconditional legitimacy, beyond sovereignty, binds beliefs and phantasms to the unpresentable force of the event. Pursuing the efforts of scholars such as Rob Walker and Cynthia Weber, I sketch the implications of this archi-performative legitimacy regarding the methodological protocols of International Relations and sociology, in view of elucidating the persistent ontological presuppositions of these disciplines. (shrink)

La Cappella Carafa di Santa Severina, nella chiesa di San Domenico Maggiore a Napoli, era uno dei luoghi preferiti della giovinezza di Giordano Bruno. La sua struttura, che ricorda il teatro di Giulio Camillo, e la presenza di trenta simboli astrologici scolpiti sugli archi, la rendono la “stanza della memoria” ideale per l’applicazione dell’innovativa arte della memoria sviluppata dal filosofo Nolano. -/- The ‘memory place’ of Giordano Bruno. The Carafa of Santa Severina Chapel in the church of San Domenico Maggiore, (...) Naples, was one of the favourite places of Giordano Bruno’s youth. Its structure, similar to that of Giulio Camillo’s theatre, and the presence of thirty astrological symbols carved on the arches, make it the ideal ‘memory place’ for the application of the innovative ‘art of memory’ developed by the philosopher. (shrink)

Traditional paradigm on marriage equality focused on a humanitarian appeal and was set as a path dependency model on marriage equality for the suppressed regions. However, such gender based focus has largely neglected the multilateral movements underlying the macro- political-economic structures that shaped law as a power political means. Consequentially, LGBTQI existence became marginalized from the public consciousness with structural realist state hierarchies that further undermines the fundamental freedoms of the LGBTQI popula- tion. This makes the question on LGBTQI equal (...) marriage from a simple humanitarian value based discourse to a macro-political-economy question. The article adopts the Maslow’s hier- archy of needs as the analytical framework on the developing country as the People’s Republic of China (PRC) in relation to multilateralism and global economy on the necessity to legalize LGBTQI marriage. (shrink)

“Spiritual emergence” is a profound spiritual opening that takes place in the form of different spiritual experiences that usually don’t constitute a serious problem or impairment in the everyday lives of the individuals who experience them. According to a paper by British psychiatrist Nicki Crowley, this kind of emergence is an organic process within human development, during which individuals are able to experience transpersonal elements.

Dans ce texte, nous tentons de montrer qu’à partir de son traitement de l’altérité d’autrui, la philosophie de Lévinas peut être présentée comme le dépassement intérieur de la phénoménologie de Merleau-Ponty développée dans la Phénoménologie de la perception. Nous commençons par exposer la conception de l’altérité exposée dans la Phénoménologie en éclairant l’intersubjectivité corporelle au fondement de la socialité. Nous tentons ensuite d’en dégager les possibles fondements d’une éthique merleau-pontienne axée sur l’expression-responsive, éthique qui ferait preuve d’une considération importante envers (...) l’altérité d’autrui. Puis, après avoir exploré les limites de cette conception, nous dégageons les concepts de trace et d’an-archie comme les points d’appui autorisant un dépassement intérieur de cette phénoménologie vers ce que Lévinas appelle l’éthique. Enfin, tout en présentant les grandes lignes de celle-ci grâce aux concepts clé de responsabilité et de substitution, nous tentons de mettre en relief un avantage qu’elle comporte eu égard à un problème rencontré par Merleau-Ponty en 1945. (shrink)