The concept of “progress” in evolutionary theory and its relationship to a putative notion of “Progress” in a global, normatively loaded sense of “change for the better” have been the subject of debate since Darwin admonished himself in a marginal note to avoid using the terms ‘higher’ and ‘lower.’ While an increase in some kind of complexity in the natural world might seem self-evident, efforts to explicate this trend meet notorious philosophical difficulties. Numerous historians pin the Modern Synthesis as a (...) pivotal moment in this history; Michael Ruse even provocatively hypothesizes that Ernst Mayr and other “architects” of the Synthesis worked actively to eliminate Progress from evolutionary biology’s scientific purview. I evaluate these claims here with a textual analysis of the journals Evolution and Proceedings of the Royal Society B (a corpus of 27,762 documents), using a dynamic topic modeling approach to track the fate of the term ‘progress’ across the Modern Synthesis. The claim that this term declines in importance for evolutionary theorizing over this period can, indeed, be supported; more tentative evidence is also provided that the discussion of ‘progress’ is largely absent from the British context, emphasizing the role of American paleontology in the rise and fall of ‘progress’ in 20th-century evolutionary biology. (shrink)

Philosophy of science is expanding via the introduction of new digital data and tools for their analysis. The data comprise digitized published books and journal articles, as well as heretofore unpublished material such as images, archival text, notebooks, meeting notes, and programs. The growth in available data is matched by the extensive development of automated analysis tools. The variety of data sources and tools can be overwhelming. In this article, we survey the state of digital work in the philosophy of (...) science, showing what kinds of questions can be answered and how one can go about answering them. (shrink)

There are a bewildering variety of claims connecting Darwin to nineteenth-century philosophy of science—including to Herschel, Whewell, Lyell, German Romanticism, Comte, and others. I argue here that Herschel’s influence on Darwin is undeniable. The form of this influence, however, is often misunderstood. Darwin was not merely taking the concept of “analogy” from Herschel, nor was he combining such an analogy with a consilience as argued for by Whewell. On the contrary, Darwin’s Origin is written in precisely the manner that one (...) would expect were Darwin attempting to model his work on the precepts found in Herschel’s Preliminary Discourse on Natural Science. While Hodge has worked out a careful interpretation of both Darwin and Herschel, drawing similar conclusions, his interpretation misreads Herschel’s use of the vera causa principle and the verification of hypotheses. The new reading that I present here resolves this trouble, combining Hodge’s careful treatment of the structure of the Origin with a more cautious understanding of Herschel’s philosophy of science. This interpretation lets us understand why Darwin laid out the Origin in the way that he did and also why Herschel so strongly disagreed, including in Herschel’s heretofore unanalyzed marginalia in his copy of Darwin’s book. (shrink)

(Editorial introduction to a special issue of Synthese.).

The idea of ‘reversion’ or ‘atavism’ has a peculiar history. For many authors in the latenineteenth and early-twentieth centuries – including Darwin, Galton, Pearson, Weismann, and Spencer, among others – reversion was one of the central phenomena which a theory of heredity ought to explain. By only a few decades later, however, Fisher and others could look back upon reversion as a historical curiosity, a non-problem, or even an impediment to clear theorizing. I explore various reasons that reversion might have (...) appeared to be a central problem for this first group of figures, focusing on their commitment to a variety of conceptual features of evolutionary theory; discuss why reversion might have then ceased to be an interesting phenomenon; and, finally, close with some more general thoughts about the death of scientific problems. (shrink)

-/- For all that digital methods—including network visualization, text analysis, and others—have begun to show extensive promise in philosophical contexts, a tension remains between two uses of those tools that have often been taken to be incompatible, or at least to engage in a kind of trade-off: the discovery of new hypotheses and the testing of already-formulated positions. This paper presents this basic distinction, then explores ways to resolve this tension with the help of two interdisciplinary case studies, taken from (...) preregistration in contemporary science and the debate over whig history in the history of science. These case studies, the paper argues, refocus our attention from a mutually exclusive testing/discovery binary to the relationship between our background data or philosophical views and the empirical generalizations that we might draw from the data. Finally, it develops a set of three challenges for philosophers and corresponding avenues for future work that will, it is hoped, allow us to better justify our use of these methods. (shrink)

Philosophers of science often make reference — whether tacitly or explicitly — to the notion of a scientific community. Sometimes, such references are useful to make our object of analysis tractable in the philosophy of science. For others, tracking or understanding particular features of the development of science proves to be tied to notions of a scientific community either as a target of theoretical or social intervention. We argue that the structure of contemporary scientific research poses two unappreciated, or at (...) least underappreciated, challenges to this concept of the “scientific community” in the philosophy of science. In particular, we will present two case studies from robotics research, broadly construed, which show that (1) the boundedness of the scientific community is threatened when private citizens can develop scientific and technological advances at minimal expense (democratization), and (2) the discreteness of scientific research programs is threatened by the complexly interrelated environment of contemporary scientific work (interconnectivity). Taken together, the extent of democratization and interconnectivity present a significant challenge for any practically oriented philosophy of science, one which we hope will be taken on directly by philosophers in the future. (shrink)

The ninth and tenth chapters of the Origin mark a profound, if perhaps difficult to detect, shift in the book’s argumentative structure. In the previous few chapters and in the ninth, Darwin has been exploring a variety of objections to natural selection, some more obvious (where are all the fossils of transitional forms?) and some showing careful attention to challenging consequences of evolution (could selection really produce instincts?). Starting in the tenth, however, Darwin turns to showing us what kinds of (...) new and unexpected results evolutionary theory might be able to offer us, again in domains both predictable (extinction) and unexpected (biogeography, embryology). It is notable that it is the fossil record that serves as this pivot point, being both a source of potentially powerful objections to evolutionary theory and home to some of its most compelling new explanations. In this chapter, I present both sets of arguments and consider what role Darwin gave to fossil evidence, in the process attempting to discover why it might have played this unique role in two different parts of Darwin’s “long argument” for evolution by natural selection. Geology’s special place, I argue, derives at least in part from its particular importance in Darwin’s social and intellectual context. (shrink)

One potentially extremely fruitful use of the tools of corpus analysis in the philosophy of science is to help us understand disputed terrains within the sciences that we study. For philosophers of biology, for instance, few controversies are as heated as those over the concepts we use in taxonomy to classify the living world, with the definition of ‘species’ perhaps most fundamental among them. As many understandings of biodiversity, in turn, involve counting the number of species present in a given (...) area, these taxonomic concepts thus become crucially implicated in our efforts in conservation biology and our response to climate change. In this chapter, we present a corpus of taxonomic journal papers, and illustrate how it might be used to make progress in the history and philosophy of taxonomy. What parts of the biological world do taxonomists most often study? Are these areas of focus related to other methodological commitments, or perhaps to their underlying conceptual disagreement? Are species that are more important to conservation, or economic concerns, or more important to local cultures, more or less likely to be the target of biological study? Corpus-based methods, we argue, are uniquely powerful for approaching questions such as these, and we hope that the case we present can serve as a fruitful example for others considering their implementation. (shrink)

The propensity interpretation of fitness (PIF) is commonly taken to be subject to a set of simple counterexamples. We argue that three of the most important of these are not counterexamples to the PIF itself, but only to the traditional mathematical model of this propensity: fitness as expected number of offspring. They fail to demonstrate that a new mathematical model of the PIF could not succeed where this older model fails. We then propose a new formalization of the PIF that (...) avoids these (and other) counterexamples. By producing a counterexample-free model of the PIF, we call into question one of the primary motivations for adopting the statisticalist interpretation of fitness. In addition, this new model has the benefit of being more closely allied with contemporary mathematical biology than the traditional model of the PIF. (shrink)

One claim found in the received historiography of the biometrical school (comprised primarily of Francis Galton, Karl Pearson, and W. F. R. Weldon) is that one of the biometricians' great flaws was their inability to look past their population-focused, statistical, gradualist understanding of evolutionary change – which led, in part, to their ignoring developments in cellular biology around 1900. I will argue, on the contrary, that the work of the biometricians was, from its earliest days, fundamentally concerned with connections between (...) statistical patterns of inheritance and the underlying cellular features that gave rise to them. Such work remained current with contemporary knowledge of chromosomes, cytology, and development; in this article, I explore the first case. The biometricians were thus well positioned to understand the relationship between the patterns of Mendelian inheritance and the statistical distributions with which they primarily occupied themselves. Ignorance of this connection, then, is not the reason why they rejected Mendelism. Further, both Galton and Weldon – though each in their own unique way – decided to turn to biological detail as a way to better justify the generality of their statistical approaches to heredity. Perhaps paradoxically, then, for these biometricians, detail offered an approach to theoretical generality. (shrink)

‘Biodiversity’ is widely recognized as an extremely ambiguous concept in conservation science and ecology. It is defined in a number of different and incompatible ways in the scientific literature, and is also “exported” beyond the scientific community, where it may take on a host of other meanings for governments, policy-makers, non-governmental organizations, and the general public at large. One might respond to this ambiguity by either pushing for its clarification, and by extension the adoption of a single, univocal biodiversity concept, (...) or by rejecting the term entirely, replacing it with a relevant, more precise concept in each context. In this paper, I argue for a third approach. Drawing on literature describing change in large organizations, I explore ways in which ambiguity might be seen as productive – as a manner, at the very least, in which we can enable action by a mixed coalition of actors with different and, at times, contradictory interests and value commitments. I explore how this literature – in particular, a taxonomy of rhetorical uses of ambiguous concepts – could enable us to put the ambiguity of biodiversity to work for us, offering us a way to intervene in conflicts about the concept by helping to develop both clearer descriptive analyses and normative “rules for engagement” in debates surrounding biodiversity. (shrink)

Philosophers of biology have worked extensively on how we ought best to interpret the probabilities which arise throughout evolutionary theory. In spite of this substantial work, however, much of the debate has remained persistently intractable. I offer the example of Bayesian models of divergence time estimation as a case study in how we might bring further resources from the biological literature to bear on these debates. These models offer us an example in which a number of different sources of uncertainty (...) are combined to produce an estimate for a complex, unobservable quantity. These models have been carefully analyzed in recent biological work, which has determined the relationship between these sources of uncertainty, both quantitatively and qualitatively. I suggest here that this case shows us the limitations of univocal analyses of probability in evolution, as well as the simple dichotomy between “subjective” and “objective” probabilities, and I conclude by gesturing toward ways in which we might introduce more sophisticated interpretive taxonomies of probability as a path toward advancing debates on probability in the life sciences. (shrink)

My aim here is to make sense of Plato's account of desire in the middle dialogues. To do that I need to unify or reconcile what are at first sight two quite different accounts: the doctrine of eros in the Symposium and the tripartite theory of motivation in the Republic. It may be that the two theories are after all irreconcilable, that Plato simply changed his mind on the nature of human desire after writing the Symposium and before composing the (...) Republic. But that conclusion can be justified only if attempts to reconcile the two theories end in failure. The attempt must be made first. (shrink)

There are two motivations commonly ascribed to historical actors for taking up statistics: to reduce complicated data to a mean value (e.g., Quetelet), and to take account of diversity (e.g., Galton). Different motivations will, it is assumed, lead to different methodological decisions in the practice of the statistical sciences. Karl Pearson and W. F. R. Weldon are generally seen as following directly in Galton’s footsteps. I argue for two related theses in light of this standard interpretation, based on a reading (...) of several sources in which Weldon, independently of Pearson, reflects on his own motivations. First, while Pearson does approach statistics from this "Galtonian" perspective, he is, consistent with his positivist philosophy of science, utilizing statistics to simplify the highly variable data of biology. Weldon, on the other hand, is brought to statistics by a rich empiricism and a desire to preserve the diversity of biological data. Secondly, we have here a counterexample to the claim that divergence in motivation will lead to a corresponding separation in methodology. Pearson and Weldon, despite embracing biometry for different reasons, settled on precisely the same set of statistical tools for the investigation of evolution. (shrink)

Mehlman and Li offer a framework for approaching the bioethical issues raised by the military use of genomics that is compellingly grounded in both the contemporary civilian and military ethics of medical research, arguing that military commanders must be bound by the two principles of paternal- ism and proportionality. I agree fully. But I argue here that this is a much higher bar than we may fully realize. Just as the principle of proportionality relies upon a thorough assessment of harms (...) caused and military advantage gained, the use of genomic research, on Mehlman and Li’s view, will require an accurate understanding of the connection between genotypes and phenotypes – accurate enough to ameliorate the risk undertaken by our armed forces in being subject to such research. Recent conceptual work in evolutionary theory and the philosophy of biology, however, renders it doubtful that such knowledge is forthcoming. The complexity of the relationship between genotypic factors and realized traits (the so-called ‘G→P map’) makes the estimation of potential military advantage, as well as potential harm to our troops, incredibly challenging. Such fundamental conceptual challenges call into question our ability to ever satisfactorily satisfy the demands of a sufficiently rigorous ethical standard. (shrink)

Despite his position as one of the first philosophers to write in the “post- Darwinian” world, the critique of Darwin by Friedrich Nietzsche is often ignored for a host of unsatisfactory reasons. I argue that Nietzsche’s critique of Darwin is important to the study of both Nietzsche’s and Darwin’s impact on philosophy. Further, I show that the central claims of Nietzsche’s critique have been broadly misunderstood. I then present a new reading of Nietzsche’s core criticism of Darwin. An important part (...) of Nietzsche’s response can best be understood as an aesthetic critique of Darwin, reacting to what he saw as Darwin having drained life of an essential component of objective aesthetic value. For Nietzsche, Darwin’s theory is false because it is too intellectual, because it searches for rules, regulations, and uniformity in a realm where none of these are to be found – and, moreover, where they should not be found. Such a reading goes furthest toward making Nietzsche’s criticism substantive and relevant. Finally, I attempt to relate this novel explanation of Nietzsche’s critique to topics in contemporary philosophy of biology, particularly work on the evolutionary explanation of culture. (shrink)

Evolutionary applications of game theory present one of the most pedagogically accessible varieties of genuine, contemporary theoretical biology. We present here Oyun (OY-oon, http://charlespence.net/oyun), a program designed to run iterated prisoner’s dilemma tournaments, competitions between prisoner’s dilemma strategies developed by the students themselves. Using this software, students are able to readily design and tweak their own strategies, and to see how they fare both in round-robin tournaments and in “evolutionary” tournaments, where the scores in a given “generation” directly determine contribution (...) to the population in the next generation. Oyun is freely available, runs on Windows, Mac, and Linux computers, and the process of creating new prisoner’s dilemma strategies is both easy to teach and easy for students to grasp. We illustrate with two interesting examples taken from actual use of Oyun in the classroom. (shrink)

We introduce here evoText, a new tool for automated analysis of the literature in the biological sciences. evoText contains a database of hundreds of thousands of journal articles and an array of analysis tools for generating quantitative data on the nature and history of life science, especially ecology and evolutionary biology. This article describes the features of evoText, presents a variety of examples of the kinds of analyses that evoText can run, and offers a brief tutorial describing how to use (...) it. (shrink)

Empirical philosophers of science aim to base their philosophical theories on observations of scientific practice. But since there is far too much science to observe it all, how can we form and test hypotheses about science that are sufficiently rigorous and broad in scope, while avoiding the pitfalls of bias and subjectivity in our methods? Part of the answer, we claim, lies in the computational tools of the digital humanities, which allow us to analyze large volumes of scientific literature. Here (...) we advocate for the use of these methods by addressing a number of large-scale, justificatory concerns—specifically, about the epistemic value of journal articles as evidence for what happens elsewhere in science, and about the ability of DH tools to extract this evidence. Far from ignoring the gap between scientific literature and the rest of scientific practice, effective use of DH tools requires critical reflection about these relationships. (shrink)

-/- Species lists play an important role in biology and practical domains like conservation, legislation, biosecurity and trade regulation. However, their effective use by non-specialist scientific and societal users is sometimes hindered by disagreements between competing lists. While it is well-known that such disagreements exist, it remains unclear how prevalent they are, what their nature is, and what causes them. In this study, we argue that these questions should be investigated using methods based on taxon concept rather than methods based (...) on Linnaean names, and use such a concept-based method to quantify disagreement about bird classification and investigate its relation to research effort. We found that there was disagreement about 38% of all groups of birds recognized as a species, more than three times as much as indicated by previous measures. Disagreement about the delimitation of bird groups was the most common kind of conflict, outnumbering disagreement about nomenclature and disagreement about rank. While high levels of conflict about rank were associated with lower levels of research effort, this was not the case for conflict about the delimitation of bird groups. This suggests that taxonomic disagreement cannot be resolved simply by increasing research effort. (shrink)

Table of contents for MONSTERS AND PHILOSOPHY, edited by Charles T. Wolfe (London 2005) -/- List of Contributors iii Acknowledgments vii List of Abbreviations ix -/- Introduction xi Charles T. Wolfe The Riddle of the Sphinx: Aristotle, Penelope, and 1 Empedocles Johannes Fritsche Science as a Cure for Fear: The Status of Monsters in 21 Lucretius Morgan Meis Nature and its Monsters During the Renaissance: 37 Montaigne and Vanini Tristan Dagron Conjoined Twins and the Limits of our Reason (...) 61 Annie Bitbol-Hespériès Degeneration and Hybridism in the Early Modern Species 109 Debate: Towards the Philosophical Roots of the Creation-Evolution Controversy Justin E. H. Smith Leibniz on the Unicorn and Various other Curiosities 131 Roger Ariew The Creativity of God and the Order of Nature: 153 Anatomizing Monsters in the Early Eighteenth Century Anita Guerrini The Status of Anomalies in the Philosophy of Diderot 169 Annie Ibrahim The Materialist Denial of Monsters 187 Charles T. Wolfe Cerebral Assymetry, Monstrosities and Hegel. 205 On the Situation of the Life Sciences in 1800 Michael Hagner The Lady Knight of the Perilous Place 217 Elfriede Jelinek Monster: More than a Word. . . From Portent to Anomaly, 231 the Extraordinary Career of Monsters Beate Ochsner Index 281 . (shrink)

(Also titled "A Place for Peirce's Categories?"in Meaning without Analyticity.) This book arose from the author’s recent dissertation written under the Gerhard Schönrich at Munich. It focuses on Peirce’s theory of categories and his epistemology. According to Baltzer, what is distinctive in Peirce’s theory of knowledge is that he reconstrues objects as “knots in networks of relations.” The phrase may ring a bell. It suggests a structuralist interpretation of Peirce, influenced by the Munich environs. The study aims to shows how (...) Peirce’s theory of categories supports his theory of knowledge and how “question concerning a priori structures of knowledge” are transformed within this relational framework. A chief critical target is David Savan’s semiotics, specifically the idea that “the multiplicity of development of the categories” is “conditioned by nothing but the indefiniteness of the categories.” But in contrast with this, if there is any indefiniteness in the categories, they cannot fully direct their own application, and this is to say regarding them “that our knowledge is never absolute but always swims, as it were, in a continuum...” If the doctrine of continuity applies to the categories, they also have a continuum to swim in. (shrink)

In the world according to Hume, people are complicated creatures, with convoluted, often contradictory characters. Consider, for example, Hume's controversial assessment of Charles I: "The character of this prince, as that of most men, if not of all men, was mixed .... To consider him in the most favourable light, it may be affirmed, that his dignity was free from pride, his humanity from weakness, his bravery from rashness, his temperance from austerity, his frugality from avarice .... To speak (...) the most harshly of him, we may affirm, that many of his good qualities were attended with some latent frailty, which, though seemingly inconsiderable, was able, when seconded by the extreme malevolence of his fortune, to disappoint them of all their influence: His beneficent disposition was clouded by a manner not very gracious; his virtue was tinctured with superstition; his good sense was disfigured by a deference to persons of a capacity inferior to his own; and his moderate temper exempted him not from hasty and precipitate resolutions." This sketch shows Charles in all his complexities, with his virtues, near virtues, and contradicting virtues. I have quoted it at length because it is hard to summarize without losing the subtleties that lie within it. Hume's moral theory is based fundamentally on judgments of character, 2 so those subtleties are important to his view. The character sketches that pervade the.. (shrink)

In 2009, we celebrated the bicentennial of the birth of Charles Darwin and the sesquicentennial of the publication of his book The Origin of Species. This seems to be a good opportunity to evaluate the importance of Darwin’s work for the social sciences, mainly for philosophical anthropology. The aim of this paper is to discuss the traditional anthropocentric conceptions of man, which consider our biological species to be exceptional – qualitatively higher than other living organisms. Over the course of (...) the 20th century, philosophers have argued for the claim in a number of ways: man is supposed to be the only animal capable of laughter, love, thought or language. It has also been claimed that only members of Homo sapiens have free will, morality or religion. The paper refutes these arguments on the basis of contemporary studies by M. Davila Ross, H. Fischer, K. Arnold, K. Zuberbühler, G. Konopka, B. Libet, F. De Waal, M. Bekoff, P. Boyer, B. Hood, G. Paul and others. The author argues that the only differences between man and other animals are quantitative, and therefore the nature of humans should be studied using the methods of naturalized philosophy, with respect to the natural sciences. (shrink)

This article asks the question “Why did Plato not write the ‘unwritten doctrine’?” and answers it by citing a combination of two obstacles. The first derives from the limitations of the episteme available to an embodied soul about the essence of the good. Even if the dialectician has access to some kind of knowledge, the mismatch between the unchanging essence of the good and the precarious logoi which aim to identify it (and allow others some measure of access to it) (...) can never fully be overcome. At best, Socrates (or Plato) can lead souls to an incomplete account of it: It is possible that even the most expert dialectician can only have a claim to knowledge, but no absolute certainty. Another obstacle lies in the audience or readership itself: No shortcut to understanding is possible, and yet a mere written presentation, which is all they have, is just such a shortcut, and so represents an empty promise. In memory of Charles H. Kahn (1928–2023), a letter of his from September 5, 1989, concerning the question “Why did Plato not write the ‘unwritten doctrine’?” is published, along with some comments. (shrink)

Inspired by Charles Taylor’s locating of Herder and Rousseau’s “expressivism” in Marx’s understanding of the human as artist, I begin this essay by examining expressivism in Taylor, followed by its counterpart in M. H. Abrams’s work, namely the wind as metaphor in British Romantic poetry. I then further explore this expressivism/wind connection in Percy Bysshe Shelley’s “Ode to the West Wind” and Marx’s The German Ideology. Ultimately I conclude that these expressive winds lead to poetic gesture per se, and (...) thereby, to a kind of poetry at the heart of Marx’s philosophy. (shrink)

HISTÓRIA DA SOCIOLOGIA: O DESENVOLVIMENTO DA SOCIOLOGIA I -/- A SOCIOLOGIA NOS ESTADOS UNIDOS -/- -/- HISTORY OF SOCIOLOGY: THE DEVELOPMENT OF SOCIOLOGY I -/- SOCIOLOGY IN UNITED STATES -/- -/- Emanuel Isaque Cordeiro da Silva – IFPE-BJ, CAP-UFPE e UFRPE. E-mails: [email protected] e [email protected] WhatsApp: (82)9.8143-8399. -/- -/- PREMISSA -/- A Sociologia nos Estados Unidos desenvolveu-se no contexto de dois grandes eventos que marcaram profundamente a história do país. -/- O primeiro foi a Guerra de Secessão (também conhecida como (...) Guerra Civil Americana), que ocorreu entre 1861 e 1865 e gerou ressentimentos e atritos entre a população do sul e a do norte dos Estados Unidos. -/- Em contrapartida, houve a urbanização das terras do oeste e das áreas centrais do país, o que contribuiu para o crescimento da economia e a expansão industrial. No norte, graças ao esforço de guerra, houve um grande crescimento, principalmente na metalurgia, no transporte ferroviário, na indústria de armamentos e na indústria naval. O comércio também se expandiu de maneira exponencial em todo o território estadunidense. -/- O padrão de cultura dos Estados Unidos passou a ser o ideal nortista de “trabalho duro, educação e liberdade econômica a todos”. Houve ainda um grande desenvolvimento de escolas e instituições de ensino superior. -/- O segundo grande evento que marcou a história estadunidense foi a chegada em massa de estrangeiros. Entre 1860 e 1900, os Estados Unidos passaram de país agrícola, com população em torno de 4 milhões, para país industrial, com uma das maiores economias do mundo e com 75 milhões de habitantes. -/- O incremento populacional e a industrialização redundaram em um processo de urbanização sem precedentes que continuou até a década de 1930. Para se ter uma ideia, em 1860 viviam em Chicago 102 260 pessoas; em 1900, a população da cidade passou a 1 698 575 e, em 1930, a 3 375 329. Em virtude desses fatores, consolidaram-se nos Estados Unidos uma burguesia industrial, comercial e financeira significativa, uma classe trabalhadora majoritariamente formada por imigrantes e uma classe média em ascensão. -/- As principais cidades passaram a ser um espaço de conflito e alvo de preocupações. Temas como imigração, aculturação, conflitos étnicos, comportamentos desviantes e políticas públicas foram importantes na Sociologia desenvolvida inicialmente no país. -/- Entre os principais fundadores da Sociologia nos Estados Unidos estão William Graham Sumner (1840 -1910), Lester Frank Ward (1841-1913), Albion Woodbury Small (1854-1926), Franklin Henry Giddings (1855-1931), Thorstein Bunde Veblen (1857-1929), William Isaac Thomas (1863-1947), Robert Ezra Park (1864-1944), Charles Horton Cooley (1864-1929) e George Herbert Mead (1863-1931). -/- A herança cultural desses fundadores é muito diversa: foram influenciados principalmente pela tradição religiosa protestante disseminada em quase todo o território, pelo liberalismo econômico clássico conservador, do tipo laissez-faire, pelo evolucionismo do inglês Charles Darwin (1809-1882) e pelo darwinismo social de Herbert Spencer (1820-1903). Acrescente-se a esse cadinho de concepções de mundo e ciência o pragmatismo do filósofo e psicólogo William James (1842-1910) e do filósofo Charles Pierce (1839-1914). -/- Essa herança permite compreender as duas grandes características da Sociologia nos Estados Unidos: -/- • multiplicidade de temas, problemas e propostas e diversidade teórica e metodológica; -/- • desenvolvimento desse campo do conhecimento em universidades, nas quais as atividades eram financiadas pelo Estado e pelo setor privado (Fundação Rockefeller, comitês e associações normalmente religiosas). -/- Por causa dessa segunda característica, optei por analisar o desenvolvimento da Sociologia nos Estados Unidos em três importantes universidades estadunidenses: a de Chicago, Harvard e Columbia. -/- 1. A Universidade de Chicago -/- A Universidade de Chicago foi fundada em 1890 pelo magnata do petróleo John D. Rockefeller e recebeu os primeiros alunos em 1892. Nela foi criado o primeiro departamento de Sociologia dos Estados Unidos, sob a direção de Albion Woodbury Small. -/- No início de seus trabalhos sociológicos, a Universidade de Chicago deu primazia à pesquisa empírica, procurando conhecer, por meio da observação direta, a dinâmica das relações sociais. Desenvolveu uma forte tendência pragmática e microssociológica, que viria a ser conhecida como a Escola de Chicago. A maior preocupação dos integrantes dessa Escola foi com os problemas das grandes cidades dos Estados Unidos, como a marginalidade social, o alcoolismo, as drogas, a segregação racial e a delinquência, estabelecendo uma relação entre a pesquisa sociológica e a intervenção dos organismos públicos na sociedade. -/- Os sociólogos de Chicago também se dedicaram ao que chamaram de ecologia humana, em oposição à ecologia animal e vegetal. -/- Em 1895, Albion Woodbury Small fundou o American Journal of Sociology e, em 1907, participou ativamente da fundação da Sociedade Americana de Sociologia. Ele publicou, com Georges Vincent, em 1894, talvez o primeiro manual de Sociologia para estudantes, intitulado Introdução ao estudo da sociedade. Tendo estudado na Alemanha, Small foi o principal divulgador do pensamento de Georg Simmel nos Estados Unidos. -/- Entre os integrantes da Escola de Chicago mais conhecidos no Brasil, podemos citar William I. Thomas (1863-1947) e Florian Znaniecki (1882-1958), cuja principal obra foi O camponês polonês na Europa e na América, editada em 1918. -/- Destacam-se ainda Robert E. Park (1864-1944) e Ernest W. Burgess (1886-1966), que escreveram, entre outras obras, Introdução à ciência da Sociologia, em 1921. -/- Os dois, com Roderick Mackenzie, escreveram o clássico A cidade, em 1925. Outro membro de destaque foi Louis Wirth (1897-1952), autor de O gueto, escrito em 1928, e de um artigo que se tornou famoso, “Urbanismo como modo de vida”, publicado em 1938, no American Journal of Sociology. -/- A Escola de Chicago congregou, ainda, sociólogos e antropólogos com ligação com a Psicologia Social, que desenvolveram uma abordagem sociológica das relações sociais conhecida como interacionismo simbólico. A principal figura dessa vertente foi George Herbert Mead (1863-1932), que trabalhou em diversas áreas, sobretudo como psicólogo social e como professor de várias gerações de antropólogos e sociólogos. Seus escritos foram sistematizados por seus alunos e publicados com o nome Mind, self and society (A mente, o eu e a sociedade), em 1934. -/- Além da tradição intelectual dos Estados Unidos, os integrantes da Escola de Chicago receberam a influência de Jean-Gabriel de Tarde, Émile Durkheim e Georg Simmel. Seus continuadores foram Herbert Blumer (1900-1987) e Everett C. Hughes (1897-1983). -/- 1.1 Erving Goffman (1922-1982) -/- O representante da Sociologia desenvolvida na Universidade de Chicago mais influente no Brasil é Erving Goffman, que nasceu em Manville, Alberta, no Canadá, em 1922, e faleceu nos Estados Unidos em 1982. Obteve o grau de bacharel pela Universidade de Toronto, em 1945, e concluiu mestrado (1949) e doutorado (1953) na Universidade de Chicago, onde estudou Sociologia e Antropologia Social. Em 1958, tornou-se professor da Universidade da Califórnia e, em 1968, ingressou na Universidade da Pensilvânia, onde foi professor de Antropologia e Sociologia. -/- Entre 1981 e 1982, Goffman foi presidente da Sociedade Americana de Sociologia e realizou pesquisas na linha da Sociologia interpretativa e cultural, iniciada por Max Weber, desenvolvendo a ideia de que o mundo é um teatro e cada um, individualmente ou em grupo, interpreta papéis de acordo com as circunstâncias em que se encontra. Essas circunstâncias são marcadas por rituais e posições distintivas em relação a outros indivíduos ou grupos. Para ele, é possível distinguir indivíduos, grupos e classes com base, por exemplo, em aspectos como as formas de vestir ou de se apresentar publicamente. -/- O sociólogo considera a interação social como um processo fundamental de identificação e de diferenciação dos indivíduos e grupos, analisando-a no cotidiano, especialmente em lugares públicos. Goffman estudou com especial atenção o que chamou de “instituições totais”, lugares onde o indivíduo é isolado da sociedade, como prisões e manicômios. -/- De acordo com o sociólogo brasileiro Édison Gastaldo: -/- O trabalho de Goffman trouxe à luz aspectos da vida cotidiana que não se julgavam “sociologicamente relevantes”. Seus insights sobre as interações ordinárias, sobre o deslocamento dos pedestres, sobre a ocupação social dos espaços públicos, sobre a atuação dos vigaristas, mendigos, loucos, espiões, jogadores e de todos aqueles que passam cotidianamente debaixo de nossos narizes sem que prestemos atenção modificaram o pensar sociológico no mundo. Sua descrição etnográfica de um hospital para doentes mentais colaborou decisivamente para deflagrar a luta antimanicomial no mundo inteiro. Vinte e dois anos depois de sua morte, os temas e os conceitos desenvolvidos por Goffman ainda estão em pleno uso e vitalidade (GASTALDO, 2004, p. 9/10). -/- Suas três obras mais conhecidas são: A representação do eu na vida cotidiana (1959), Manicômios, prisões e conventos (1961) e Estigma: notas sobre a manipulação da identidade (1963). -/- 2. A Universidade Harvard -/- A história de Harvard começa em 1636, quando foi fundada, na cidade de Cambridge, no estado de Massachusetts, uma instituição de ensino denominada New College. Em 1639, essa instituição recebeu o nome de Harvard College, em homenagem a John Harvard, seu principal mecenas. -/- A Sociologia desenvolvida na Universidade Harvard é marcada por uma preocupação teórica e tem dois sociólogos como expoentes: Pitirim Alexandrovich Sorokin (1889-1968) e Talcott Edgar Frederick Parsons (1902-1979). Este último influenciou muito o desenvolvimento da Sociologia no mundo e no Brasil. -/- 2.1 Talcott Parsons (1902-1979) -/- Talcott Parsons nasceu no Colorado, nos Estados Unidos. Em 1924, graduou-se em Biologia e Filosofia na Faculdade Amherst. Em 1925, pós-graduou-se em Ciências Sociais na Escola de Economia de Londres, na Inglaterra, e, em seguida, doutorou-se na Universidade de Heidelberg, na Alemanha. -/- Nos Estados Unidos, lecionou Economia e Sociologia na Universidade Harvard durante 45 anos (1927-1973). Em 1944, tornou-se presidente do Departamento de Sociologia, transformando-o, dois anos depois, no Departamento de Relações Sociais, a fim de unir a Sociologia a outras ciências sociais. -/- Assim como Sorokin, Parsons voltou-se para a Sociologia europeia, tendo por base as ideias de Max Weber, Vilfredo Pareto (1848-1923) e Émile Durkheim, além das do economista inglês Alfred Marshall (1842-1924). Fundamentado nesses autores, desenvolveu uma grande obra teórica, que dominaria a Sociologia estadunidense desde então. -/- Parsons é o sociólogo estadunidense mais conhecido no mundo. Em geral, seus críticos entenderam-no como um pensador conservador, preocupado basicamente com o bom ordenamento da sociedade. Seu interesse era determinar a função que os indivíduos desempenhavam na estrutura social. Entendia o indivíduo como expressão dessa estrutura, a qual devia ser mantida e preservada. Caso isso não ocorresse, deviam entrar em ação os mecanismos de controle social (moral, ética, sistema jurídico e penal etc.), como instrumentos preventivos ou corretivos. -/- Seu trabalho exerceu influência em diversos países e ambientes acadêmicos (particularmente nas décadas de 1950 a 1970), até mesmo na então União Soviética, onde, em 1964, ministrou aulas sobre a Sociologia estadunidense a convite da Academia de Ciências da União Soviética (URSS). -/- Suas principais obras foram: A estrutura da ação social (1937), O sistema social (1951), Economia e sociedade (1956, com N. Smelser), Estrutura e processo nas sociedades modernas (1960), Sociedades: perspectivas evolucionárias e comparativas (1966), Teoria sociológica e sociedade moderna (1968), Política e estrutura social (1969), Sistemas sociais e a evolução da teoria da ação (1977) e Teoria da ação e a condição humana (1978). -/- 3. A Universidade Columbia -/- A King’s College foi fundada em 1754, em Nova York, nos Estados Unidos. Quando as colônias inglesas se declararam independentes da Grã-Bretanha, a instituição passou a se chamar Universidade Columbia. A partir da última década do século XIX, essa universidade se destacaria por uma importante produção no campo da Sociologia, tendo como pioneiro Franklin Giddings (1855-1931), fundador da cadeira de Sociologia. Fortemente marcado pelo evolucionismo e pelo pragmatismo, foi um dos primeiros a usar métodos quantitativos e experi-mentais no estudo dos fenômenos sociais. -/- Dois sociólogos de Columbia merecem destaque, por serem muito conhecidos no Brasil: Robert K. Merton e Charles Wright Mills. -/- 3.1 Robert King Merton (1910-2003) -/- Merton nasceu na Filadélfia e faleceu em Nova York. Graduou-se em Sociologia na Universidade Temple e pós-graduou-se na Universidade Harvard, onde trabalhou com Pitirim Sorokin e Talcott Parsons até a defesa de seu doutorado, em 1936. -/- Em 1941 Merton transferiu-se para a Universidade Columbia, onde permaneceu durante 38 anos, até aposentar-se. Nessa universidade procurou integrar teoria à prática sociológica. Estudou o comportamento desviante e os processos de adaptação social, tendo por base pesquisas qualitativas e quantitativas do exercício profissional em ambiente de solidariedade e de conflito. Com Paul Lazarsfeld (1901-1976), desenvolveu o Departamento de Pesquisa Social Aplicada. -/- O nome de Merton está vinculado à proposta de criação de teorias de alcance médio, segundo a qual os sociólogos seriam mais úteis à sociedade se deixassem de lado as grandes teorias (criticando Parsons) e criassem outras de médio alcance. Essas teorias estariam situadas entre as hipóteses de trabalho rotineiras na pesquisa e as amplas especulações. Mediariam, dessa forma, as abstrações, generalizações e fundamentos empíricos da pesquisa. -/- Merton tinha uma visão humanista da função social da ciência, demonstrando influência clara de Max Weber. Concebia a ciência como um conjunto de conhecimentos compartilhados por todos os membros da sociedade, que deveriam julgar a credibilidade das postulações científicas de acordo com suas expectativas e valores morais. Mas as decisões acerca do fazer científico não caberiam à sociedade, e sim ao próprio cientista, sempre adequando seus valores aos da sociedade. -/- 3.2 Charles Wright Mills (1916-1962) -/- Charles Wright Mills (1916-1962) nasceu em Waco, no Texas, Estados Unidos. Mestre em Artes, Filosofia e Sociologia pela Universidade do Texas, concluiu, em 1942, seu doutorado em Sociologia e Antropologia pela Universidade de Wisconsin. Foi professor de Sociologia nas universidades de Maryland e Columbia, onde passou a lecionar em 1947 e permaneceu até a morte, em 1962. -/- Charles Mills representa uma tendência quase marginal na Sociologia dos Estados Unidos, por apresentar uma visão crítica e militante da sociedade estadunidense e da própria Sociologia. -/- Influenciado por Karl Marx e Max Weber, Mills procurou conciliar o conceito de classe social com o de status, visando esclarecer processos e mecanismos dos conflitos e das mudanças sociais. Por meio de pesquisas, tentou elucidar a complexidade de estruturas de poder, particularmente das elites (em lugar de classes dominantes), e de seu papel na mudança social, fugindo da ideia de revolução como única via para a transformação social. -/- Charles Wright Mills é conhecido principalmente por seu livro A imaginação sociológica, publicado originalmente nos Estados Unidos em 1959. Nele, o autor propõe que os sociólogos, ao exercer a profissão, não deixem a imaginação e a criatividade de lado em favor de uma pretensa objetividade e neutralidade do trabalho científico. Para Mills, os grandes intelectuais da história nunca abriram mão da reflexão e da criatividade e mantiveram uma postura crítica diante da realidade. -/- Atribuindo aos sociólogos a responsabilidade de agentes ativos na sociedade, cabendo-lhes tomar parte nos debates públicos de sua época, Mills defendia a ideia de que a Sociologia deveria ser compreensível para o grande público. Para ele, a ciência social era inseparável da vida pessoal do cientista: a intuição, a imaginação e o comprometimento com o tempo em que se vivia eram fundamentais para compreender cientificamente a sociedade. Suas obras foram publicadas em vários idiomas. Além da citada anteriormente, as mais importantes são: A nova classe média (1951), A elite do poder (1956), Sobre o artesanato intelectual (1959) e Os marxistas (1962). -/- Mills escreveu também artigos em revistas e dois livros que tiveram grande exposição na mídia dos Estados Unidos, por seu caráter polêmico: As causas da Terceira Guerra Mundial (1958), no qual discute a corrida nuclear, e A Revolução em Cuba (1960), em que analisa a fase inicial da Revolução Cubana. -/- Outros sociólogos que defendem uma postura crítica na Sociologia estadunidense, continuadores ou não de Charles Wright Mills, são Irving Louis Horowitz (1929-2012), Martin Nicolaus (1928-) e Alvin Gouldner (1920-1980). -/- REFERENCIAL TEÓRICO -/- BOTTOMORE, T.; et al. Dicionário do pensamento social do século XX. Trad. Eduardo Francisco Alves. Álvaro Cabral. Rio de Janeiro: Zahar, 1996. -/- COULON, A. A Escola de Chicago. Trad. Tomás R. Bueno. 1ª ed. Campinas: Papirus, 1995. -/- CUIN, C. H.; GRESLE, F. História da Sociologia. Trad. Roberto Leal Ferreira. São Paulo: Ensaio, 1994. -/- DOMINGUES, J. M. A sociologia de Talcott Parsons. 1ª ed. São Paulo: Annablume, 2008. -/- GASTALDO, É. (org.); et al. Erving Goffman, desbravador do cotidiano. 1ª ed. Porto Alegre: Tomo Editorial, 2004. -/- NOVA, S. V. Introdução à Sociologia. 6ª ed. São Paulo: Atlas, 2004. -/- SILVA, A. et al. Sociologia em movimento. 2ª ed. São Paulo: Ática, 2016. -/- VALLADARES, L. do P. A Escola de Chicago: impacto de uma tradição no Brasil e na França. 1ª ed. Belo Horizonte: UFMG, 2005. -/- VÁRIOS, autores. O livro da sociologia. As grandes ideias de todos os tempos. Trad. Rafael Longo. 1ª ed. São Paulo: Globo, 2015. -/- SBS - Sociedade Brasileira de Sociologia PUCRS - PPG em Ciências Sociais Avenida Ipiranga, 6681 - Partenon CEP: 90619-900 - Porto Alegre, RS [email protected] Emanuel Isaque Cordeiro da Silva ©2019 -/- Estimule a criatividade. Respeite os direitos autorais. (shrink)

This book presents Robert S. Hartman’s formal theory of value and critically examines many other twentieth century value theorists in its light, including A.J. Ayer, Kurt Baier, Brand Blanshard, Paul Edwards, Albert Einstein, William K. Frankena, R.M. Hare, Nicolai Hartmann, Martin Heidegger, G.E. Moore, P.H. Nowell-Smith, Jose Ortega y Gasset, Charles Stevenson, Paul W. Taylor, Stephen E. Toulmin, and J.O. Urmson.

● Sergio Cremaschi, The non-existing Island. I discuss the way in which the cleavage between the Continental and the Anglo-American philosophies originated, the (self-)images of both philosophical worlds, the converging rediscoveries from the Seventies, as well as recent ecumenic or anti-ecumenic strategies. I argue that pragmatism provides an important counter-instance to both the familiar self-images and to the fashionable ecumenic or anti-ecumenic strategies. My conclusions are: (i) the only place where Continental philosophy exists (as Euro-Communism one decade ago) is America; (...) (ii) less obviously, also analytic philosophy does not exist, or does no more exist as a current or a paradigm; what does exist is, on the one hand, philosophy of language and, on the other, philosophy of mind, that is, two disciplines; (iii) the dissolution of analytic philosophy as a school has been extremely fruitful, precisely in so far as it has left room for disciplines and research programmes; (iv) what is left, of the Anglo-American/Continental cleavage is primarily differences in styles, depending partly on intellectual traditions, partly owing to sociology, history, institutional frameworks; these differences should not be blurred by rash ecumenism; besides, theoretical differences are alive as ever, but within both camps; finally, there is indeed a lag (not a difference) in the appropriation of intellectual techniques by most schools of 'Continental' philosophy, and this should be overcome through appropriation of what the best 'analytic' philosophers have produced. ● Michael Strauss, Language and sense-perception: an aspect of analytic philosophy. To test an assertion about one fact by comparing it with perceived reality seems quite unproblematic. But the very possibility of such a procedure is incompatible with the intellectualistic basis of logical positivism and atomism (as it is for example to be found in Russell's Analysis of Mind). According to the intellectualistic approach pure sensation is meaningless. Sensation receives its meaning and order from the intellect through interpretation, which is performed with the help of linguistic tools, i.e. words and sentences. Before being interpreted, sensation is not a picture or a representation, it is neither true nor false, neither an illusion nor knowledge; it does not tell us anything; it is a lifeless and order-less matter. But how can a thought (or a proposition) be compared with such a lifeless matter? This difficulty confronts the intellectualist, if on the one hand he admits the necessity of comparing thought with sense-perception, and on the other hand presupposes that we possess only intellectual and no immediate perceptual understanding of what we see and hear. In this paper I give a critical exposition of three attempts, made by Russell, Neurath and Wittgenstein, to solve this problem. The first attempt adheres to strict conventionalism, the second tends to naturalism and the third leads to an amended, very moderate version of conventionalism. This amended conventionalism looks at sense impressions as being a peculiar language, which includes primary symbols, i.e. symbols not founded on convention and not being in need of interpretation. ● Ernst Tugendhat, Phenomenology and language analysis. The paper, first published in German in 1970, by which Tugendhat gave a start to the German rediscovery of analytic philosophy. The author stages a confrontation between phenomenology and language analysis. He argues that language analysis does not differ from phenomenology as far as the topics dealt with are concerned; instead, both currents are quite different in method. The author argues that language-analytic philosophy does not simply lay out of the mainstream of transcendental philosophy, but that instead it challenges this tradition on the very level of foundations. The author criticizes the linguistic-analytic approach centred on the subject as well as any object-centred approach, while proposing inter-subjective understanding through language as the new universal framework. This is, when construed in so general terms, the same program of hermeneutics, though in a more basic version. ● Jürgen Habermas, Language game, intention and meaning. On a few suggestions by Sellars and Wittgenstein. The paper, first published in German in 1975, in which Habermas announces his own linguistic turn through a discovery of speech acts. In this essay the author wants to work out a categorical framework for a communicative theory of society; he takes Wittgenstein's concept of language game as a Leitfade and, besides, he takes advantage also of Wilfried Sellars's quasi-transcendental account of the genesis of intentionality. His goal is to single out the problems connected with a theory of consciousness oriented in a logical-linguistic sense. ● Zvie Bar-On, Isomorphism of speech acts and intentional states. This essay presents the problem of the formal relationship between speech acts and intentional states as an essential part of the perennial philosophical question of the relation between language and thought. I attempt to show how this problem had been dealt with by two prominent philosophers of different camps in our century, Edmund Husserl and John Searle. Both of them wrote extensively about the theory of intentionality. I point out an interesting, as it were unintended, continuity of their work on that theory. Searle started where Husserl left off 80 years earlier. Their meeting point could be used as the first clue in our search. They both adopted in effect the same distinction between two basic aspects of the intentional experience: its content or matter, and its quality or mode. Husserl did not yet have the concept of a speech act as contradistinguished from an intentional state. The working hypothesis, however, which he suggested, could be used as a second clue for the further elaboration of the theory. The relationship of the two levels, the mental and the linguistic, which remained for Husserl in the background only, became the cornerstone of Searle' s inquiry. He employed the speech act as the model and analysed the intentional experience by means of the conceptual apparatus of his own theory of speech acts. This procedure enabled him to mark out a number of parallelisms and correlations between the two levels. This procedure explains the phenomenon of the partial isomorphism of speech acts and intentional states. ● Roberta de Monticelli, Ontology. A dialogue among the linguistic philosopher, the naturalist, and the phenomenological philosopher. This paper proposes a comparison between two main ways of conceiving the role and scope of that fundamental part of philosophy (or of "first" philosophy) which is traditionally called "ontology". One way, originated within the analytic tradition, consists of two main streams, namely philosophy of language and (contemporary) philosophy of mind, the former yielding "reduced ontology" and the latter "neo-Aristotelian ontology". The other way of conceiving ontology is exemplified by "phenomenological ontology" (more precisely, the Husserlian, not the Heideggerian version). Ontology as a theory of reference ("reduced" ontology, or ontology as depending on semantics) is presented and justified on the basis of some classical thesis of traditional philosophy of language (from Frege to Quine). "Reduced ontology" is shown to be identifiable with one level of a traditional, Aristotelian ontology, namely the one which corresponds to one of the four "senses of being" listed in Aristotle's Metaphysics: "being" as "being true". This identification is justified on the basis of Franz Brentano's "rules for translation" of the Aristotelian table of judgements in terms of (positive and negative) existential judgments such as are easily translatable into sentences of first order predicate logic. The second part of the paper is concerned with "neo-Aristotelian ontology", i.e. with naturalism and physicalism as the main ontological options underlying most of contemporary discussion in the philosophy of mind. The qualification of such options as "neo-Aristotelian" is justified; the relationships between "neo-Aristotelian ontology" and "reduced ontology" are discussed. In the third part the fundamental tenet of "phenomenological ontology" is identified by the thesis that a logical theory of existence and being does capture a sense of "existing" and "being" which, even though not the basic one, is grounded in the basic one. An attempt is done of further clarifying this "more basic" sense of "being". An argument making use of this supposedly "more basic" sense is advanced in favour of a "phenomenological ontology". ● Kuno Lorenz, Analytic Roots in Dialogic Constructivism. Both in the Vienna Circle ad in Russell's early philosophy the division of knowledge into two kinds (or two levels), perceptual and conceptual, plays a vital role. Constructivism in philosophy, in trying to provide a pragmatic foundation - a knowing-how - to perceptual as well as conceptual competences, discovered that this is dependent on semiotic tools. Therefore, the "principle of method" had to be amended by the "principle of dialogue". Analytic philosophy being an heir of classical empiricism, conceptually grasping the "given", and constructive philosophy being an heir of classical rationalism, perceptually providing the "constructed", merge into dialogical constructivism, a contemporary development of ideas derived especially from the works of Charles S. Peirce (his pragmatic maxim as a means of giving meaning to signs) and of Ludwig Wittgenstein (his language games as tools of comparison for understanding ways of life). 7. Albrecht Wellmer, "Autonomy of meaning" and "principle of charity" from the viewpoint of the pragmatics of language. In this essay I present an interpretation of the principle of the autonomy of meaning and of the principle of charity, the two main principles of Davidson's semantic view of truth, showing how both principles may fit in a perspective dictated by the pragmatics of language. I argue that (I) the principle of the autonomy of meaning may be thoroughly reformulated in terms of the pragmatics of language, (ii) the principle of charity needs a supplement in terms of pragmatics of language in order to become really enlightening as a principle of interpretation. Besides, I argue that: (i) on the one hand, the fundamental thesis of Habermas on the pragmatic theory of meaning ("we understand a speech act when we know what makes it admissible") is correlated with the seemingly intentionalist thesis according to which we understand a speech act when we know what a speaker means; (ii) on the other hand, to say that the meaning competence of a competent speaker is basically a competence about a potential of reasons (or also of possible justifications) which is inherently connected with the meaning of statements, or with their use in utterances. ● Rüdiger Bubner, The convergence of analytic and hermeneutic philosophy This paper argues that the analytic philosophy does not exist, at least as understood by its original programs. Differences in the analytic camp have always been bigger than they were believed to be. Now these differences are coming to the fore thanks to a process of dissolution of dogmatism. Philosophical analysis is led by its own inner logic towards questions that may be fairly qualified as hermeneutic. Recent developments in analytic philosophy, e.g. Davidson, seem to indicate a growing convergence of themes between philosophical analysis and hermeneutics; thus, the familiar opposition of Anglo-Saxon and Continental philosophy might soon belong to history. The fact of an ongoing appropriation of analytical techniques by present-day German philosophers may provide a basis for a powerful argument for the unity of philosophizing, beyond its strained images privileging one technique of thinking and rejecting the remainder. Actual philosophical practice should take the dialogue between the two camps more seriously; in fact, the processes described so far are no danger to philosophical work. They may be a danger for parochial approaches to philosophizing; indeed, contrary to what happens in the natural sciences, Thomas Kuhn's "normal science" developing within the framework of one fixed paradigm is not typical for philosophical thinking. And in philosophy innovating revolutions are symptoms more of vitality than of crisis. ● Karl-Otto Apel, The impact of analytic philosophy on my intellectual biography. In my paper I try to reconstruct the history of my Auseinandersetzung mit - as I called it - "language-analytical" philosophy (including even Peircean semiotics) since the late Fifties. The heuristics of my study was predetermined by two main motives of my beginnings: the hermeneutic turn of phenomenology and the transformation of "transcendental philosophy" in the light of the "language a priori". Thus, I took issue with the early and the later Wittgenstein, logical positivism, and post-Wittgensteinian and post-empiricist philosophy of science (i.e. G.H. von Wright and the renewal of the "explanation vs understanding controversy" as well as the debate between Th. Kuhn and Popper/Lakatos); besides, with speech act theory and the debate about "transcendental arguments" since Strawson. The "pragmatic turn", started already by C.L. Morris and the later Carnap, led me to study also the relationship between Wittgensteinian "use" theory of meaning and of truth. This resulted on my side in something like a program of "transcendental semiotics", i.e. "transcendental pragmatics" and "transcendental hermeneutics". ● Ben-Ami Scharfstein, A doubt on both their houses: the blindness to non-western philosophies. The burden of my criticism is that contemporary European philosophers of all kinds have continued to think as if there were no true philosophy but that of the West. For the most part, the existentialists have been oblivious of their Eastern congeners; the hermeneuticians have yet to stretch their horizons beyond the most familiar ones; and the analysts remain unaware of the analyses and linguistic sensitivities of the ancient non-European philosophers. Briefly, ignorance still blinds almost all contemporary Western philosophers to the rich, variegated philosophical traditions outside of their familiar orbit. Both Continental and Anglo-Americans have lost the breadth of view that once characterized such thinkers as Herder and the Humboldts. The blindness that has resulted is not simply that of individual Western philosophers but of our whole, still parochial philosophical culture. (shrink)

PREMISSA No século XIX, ocorreram transformações impulsionadas pela emergência de novas fontes energéticas (água e petróleo), por novos ramos industriais e pela alteração profunda nos processos produtivos, com a introdução de novas máquinas e equipamentos. Depois de 300 anos de exploração por parte das nações europeias, iniciou -se, principalmente nas colônias latino-americanas, um processo intenso de lutas pela independência. É no século XIX, já com a consolidação do sistema capitalista na Europa, que se encontra a herança intelectual mais próxima da (...) qual surgirá a Sociologia como ciência particular. No início desse século, as ideias do Conde de Saint-Simon (1760-1825), de Georg Wilhelm Friedrich Hegel (1770-1831), de David Ricardo (1772-1823) e de Charles Darwin (1809-1882), entre outros, foram o elo para que Alexis de Tocqueville (1805-1859), Auguste Comte (1798-1857), Karl Marx (1818 -1883) e Herbert Spencer (1820-1903), entre outros, desenvolvessem reflexões sobre a sociedade de seu tempo. Auguste Comte e Karl Marx foram os pensadores que lançaram as bases do pensamento sociológico e de duas grandes tradições – a positivista e a socialista – que muito influenciaram o desenvolvimento da Sociologia no Brasil. 1 AUGUSTE COMTE E A TRADIÇÃO POSITIVISTA Isidore Auguste Marie François Xavier Comte nasceu em Montpellier, na França, em 19 de janeiro de 1798. Com 16 anos de idade, ingressou na Escola Politécnica de Paris, fato que teria significativa influência na orientação posterior de seu pensamento. De 1817 a 1824, foi secretário do Conde de Saint-Simon. Comte declarou que, com Saint -Simon, aprendeu muitas coisas que jamais encontraria nos livros e que, no pouco tempo em que conviveu com o conde, fez mais progressos do que faria em muitos anos, se estivesse sozinho. Toda a obra de Comte está permeada pelos acontecimentos que ocorreram após a Revolução Francesa de 1789. Ele defendeu parte dos princípios revolucionários e criticou a restauração da monarquia, preocupando-se fundamentalmente em reorganizar a sociedade, que, no seu entender, estava em ebulição e mergulhada no caos. Para Comte, a desordem e a anarquia imperavam em virtude da confusão de princípios (metafísicos e teológicos), que não se adequavam à sociedade industrial em expansão. Era, portanto, necessário superar esse estado de coisas, usando a razão como fundamento da nova sociedade. Propôs, então, a mudança da sociedade por meio da reforma intelectual plena das pessoas. De acordo com o pensador, com a modificação do pensamento humano, por meio do método científico, que ele chamava de “filosofia positiva”, haveria uma reforma das instituições. Com a proposta do estudo da sociedade por meio da análise de seus processos e estruturas, e da reforma prática das instituições, Comte criou uma nova ciência, à qual deu o nome de “física social”, passando a chamá-la posteriormente de Sociologia. A Sociologia representava, para Comte, o coroamento da evolução do conhecimento, mediante o emprego de métodos utilizados por outras ciências, que buscavam conhecer os fenômenos constantes e repetitivos da natureza: a observação, a experimentação, a comparação e a classificação. De acordo com esse pensador, a Sociologia, como as ciências naturais, deve sempre procurar a reconciliação entre os aspectos estáticos e os dinâmicos do mundo natural ou, no caso da sociedade humana, entre a ordem e o progresso. O lema da “filosofia positiva” proposta por Comte era “conhecer para prever, prever para prover”, ou seja, o conhecimento é necessário para fazer previsões e também para solucionar possíveis problemas. A influência de Comte no desenvolvimento da Sociologia foi marcante, sobretudo, na escola francesa, evidenciando-se em Émile Durkheim e seus contemporâneos e seguidores. Seu pensamento esteve presente em muitas das tentativas de criar tipologias para explicar a sociedade. Suas principais obras são: Curso de filosofia positiva (1830-1842), Discurso sobre o espírito positivo (1848), Catecismo positivista (1852) e Sistema de política positiva (1854). Para concluirmos, Comte explanava que para a superação da anarquia reinante na nova sociedade industrial, a filosofia positivista defendia a subordinação do progresso à ordem. O mesmo era contra o retorno de Luís XVIII ao trono: em sua concepção, a sociedade industrial que emergia requeria um governo fundado na razão. 2 A TRADIÇÃO SOCIALISTA: KARL MARX E FRIEDRICH ENGELS Karl Heinrich Marx nasceu em Tréveris, na antiga Prússia, hoje Alemanha, em 1818 e, em 1830, ingressou no Liceu Friedrich Wilhelm, nessa mesma cidade. Anos depois, foi cursar Direito na Universidade de Bonn, transferindo-se para Berlim em seguida. Pouco a pouco, entretanto, seus interesses migraram para a Filosofia, área na qual defendeu, em 1841, a tese de doutorado A diferença da filosofia da natureza em Demócrito e Epicuro. Sua vida universitária foi marcada pelo debate político e intelectual influenciado pelo pensamento de Ludwig Feuerbach (1804-1872) e, principalmente, pelo de Georg Wilhelm Friedrich Hegel (1770- 1831). Friedrich Engels (1820-1895) nasceu em Barmen (Renânia), na antiga Prússia, hoje Alemanha, filho mais velho de um rico industrial do ramo têxtil. Terminou sua formação secundária em 1837 e a partir de então sua formação intelectual foi por conta própria (autodidata), com alguns cursos universitários esparsos e de curta duração. Desde cedo começou a trabalhar nas empresas de seu pai e foi nessa condição que se deslocou para Bremen por três anos e depois foi enviado pelos pais a Manchester, na Inglaterra, onde trabalhou nas fábricas da família. Engels ficou impressionado com a miséria na qual viviam os trabalhadores das fábricas inglesas. Os dois, Marx e Engels, se encontraram em 1842, quando Marx passou a escrever para A Gazeta Renana, jornal da província de Colônia, do qual Engels era colaborador e mais tarde editor-chefe. O jornal, que criticava o poder prussiano, foi fechado em 1843, e Marx se viu desempregado. Ao perder o emprego, mudou-se para Paris, na França. Ali escreveu, em 1844, os Manuscritos econômico-filosóficos (só publicados em 1932) e, junto com F. Engels, o livro A sagrada família. Por sua vez, F. Engels, em 1844, decidiu voltar para a Alemanha, onde publicou, em 1845, A situação da classe trabalhadora na Inglaterra. Entre 1845 e 1847, Marx exilou-se em Bruxelas, na Bélgica, onde escreveu A ideologia alemã (em parceria com Friedrich Engels) e Miséria da filosofia (1847), obra na qual criticou o filósofo Pierre-Joseph Proudhon (1809-1865). Em 1848, ainda na Bélgica, a parceria com Engels se solidificou ao escreverem juntos o livreto O Manifesto Comunista. Em 1848, Marx foi expulso da Bélgica e retornou a Colônia, na Alemanha (Prússia), sempre pensando na possibilidade de uma mudança estrutural em sua terra natal. Isso, entretanto, não aconteceu e Marx foi expulso da Alemanha em 1849, ano em que migrou para Londres, na Inglaterra, onde permaneceu até o fim da vida. Lá escreveu O 18 Brumário de Luís Bonaparte (1852), sua mais importante obra de reflexão sobre a vida política europeia do século XIX, desenvolveu pesquisas e concluiu seu maior trabalho: O capital: crítica da economia política. O primeiro volume dessa obra foi publicado em 1867; os outros três, em 1885, 1894 e 1905, após a morte de Marx, revisados por F. Engels. 2.1 O contexto histórico e a obra de Marx e Engels Para situar a obra de Marx e Engels, é necessário conhecer um pouco do que acontecia em meados do século XIX. Com as transformações que ocorriam no mundo ocidental, principalmente na esfera da produção industrial, houve um crescimento expressivo no número de trabalhadores industriais urbanos, com uma consequência evidente: precariedade da vida dos operários nas cidades. As condições de trabalho no interior das fábricas eram péssimas. Os empregados eram superexplorados, alimentavam-se mal e trabalhavam em ambientes insalubres. Para enfrentar essa situação e tentar modificá-la, os trabalhadores passaram a se organizar em associações e sindicatos e a promover movimentos de reivindicação. Desenvolveu-se, então, uma discussão das condições sociais, políticas e econômicas para se definirem as possibilidades de intervenção nessa realidade. Desde o início do século XIX, muitos pensadores discutiram essas questões, nas perspectivas socialista e anarquista. Na Inglaterra podem ser citados, entre outros: William Godwin (1756-1836), Thomas Spence (1750-1814), Thomas Paine (1737-1809), Robert Owen (1771-1858) e Thomas Hodgkin (1787-1866). Na França, destacaram-se Étienne Cabet (1788- 1856), Flora Tristan (1803-1844), Charles Fourier (1772-1837) e Pierre-Joseph Proudhon (1809-1865). Marx e Engels levaram em conta esses pensadores, debatendo com alguns contemporâneos e criticando-os. Além disso, incorporaram a tradição da economia clássica inglesa, presente principalmente nas obras de Adam Smith e de David Ricardo. Pode-se dizer, portanto, que Marx e Engels desenvolveram seu trabalho com base na análise crítica da economia política inglesa, do socialismo utópico francês e da filosofia alemã. Esses dois autores não buscavam definir uma ciência específica para estudar a sociedade (como a Sociologia, para Auguste Comte) ou situar seu trabalho em um campo científico particular. Em alguns escritos, Marx afirmou que a História seria a ciência que mais se aproximava de suas preocupações, por abarcar as múltiplas dimensões da sociedade, a qual deveria ser analisada na totalidade, não havendo uma separação rígida entre os aspectos sociais, econômicos, políticos, ideológicos, religiosos, culturais etc. O objetivo de Marx e Engels era estudar criticamente a sociedade capitalista com base em seus princípios constitutivos e em seu desenvolvimento, visando dotar a classe trabalhadora de uma análise política da sociedade de seu tempo. Assim, a tradição socialista nascida da luta dos trabalhadores, muitos anos antes e em situações diferentes, tem como expressão intelectual o pensamento de Karl Marx e Friedrich Engels. Para entender as concepções fundamentais de Marx e Engels é necessário fazer a conexão entre as lutas da classe trabalhadora, suas aspirações e as ideias revolucionárias que estavam presentes no século XIX na Europa. Para eles, o conhecimento científico da realidade só tem sentido quando visa à transformação dessa mesma realidade. A separação entre teoria e prática não é discutida, pois a “verdade histórica” não é algo abstrato e que se define teoricamente; sua verificação está na prática. Apesar de haver algumas diferenças em seus escritos, os elementos essenciais do pensamento de Marx e Engels podem ser assim sintetizados: • historicidade das ações humanas – crítica ao idealismo alemão; • divisão social do trabalho e o surgimento das classes sociais – a luta de classes; • o fetichismo da mercadoria e o processo de alienação; • crítica à economia política e ao capitalismo; • transformação social e revolução; • utopia – sociedade comunista. A obra desses dois autores é muito vasta e não ficou vinculada estritamente aos movimentos sociais dos trabalhadores. Pouco a pouco foi introduzida nas universidades como parte do estudo em diferentes áreas do conhecimento. Estudiosos de Filosofia, Sociologia, Ciência Política, Economia, História e Geografia, entre outras áreas, foram influenciados por ela. Na Sociologia, como afirma Irving M. Zeitlin, no livro Ideología y teoría sociológica, tanto Max Weber quanto Émile Durkheim fizeram, em suas obras, um debate com as ideias de Karl Marx. Pelas análises da sociedade capitalista de seu tempo e a repercussão que tiveram em todo o mundo, principalmente no século XX, nos movimentos sociais e nas universidades, Marx e Engels são considerados autores clássicos da Sociologia. No campo dessa disciplina, porém, o pensamento deles ficou um pouco restrito, pois perdeu aquela relação entre teoria e prática (práxis), ou seja, entre a análise crítica e a prática revolucionária. Essa relação esteve presente, por exemplo, na vida e na obra dos russos Vladimir Ilitch Ulianov, conhecido como Lênin (1870-1924), e Leon D. Bronstein, conhecido como Trotsky (1879-1940), da alemã Rosa Luxemburgo (1871-1919) e do italiano Antonio Gramsci (1891- 1937), que tiveram significativa influência no movimento operário do século XX. Com base no trabalho de Marx e Engels, muitos autores desenvolveram estudos acadêmicos em vários campos do conhecimento. Podemos citar, por exemplo, Georg Lukács (1885-1971), Theodor Adorno (1903-1969), Walter Benjamin (1892-1940), Henri Lefebvre (1901-1991), Lucien Goldmanm (1913 -1970), Louis Althusser (1918 -1990), Nikos Poulantzas (1936-1979), Edward P. Thompson (1924-1993) e Eric Hobsbawm (1917 -2012). O pensamento de Marx e Engels continua, assim, presente em todo o mundo, com múltiplas tendências e variações, sempre gerando controvérsias. REFERENCIAL TEÓRICO GEMKOW, H.; PSUA, I. M. L. Marx e Engels: Vida e Obra. São Paulo: Alfa e Ômega, 1984. 232 pp. GIANOTTI, J. A. Comte. São Paulo: Abril Cultural, 1978. 318 pp. (Col. Os Pensadores) KONDER, L. Marx: vida e obra. 7ª ed. São Paulo: Paz e Terra, 2007. 154 pp. (Col. Vida e Obra). (shrink)

Focusing on Immanuel Kant's lectures on anthropology, the essay endeavors to address long-standing concerns regarding both the relationship between these empirical investigations and Kant's better known universalism, and more pressingly, between Kant's own racism on display in the lectures, and his simultaneous promotion of a universal moral theory that would unhesitatingly condemn such attitudes. -/- Reprinted in: 'Philosophies of Difference: Nature, Racism, and Sexuate Difference' edited by R. Gustafsson, R. Hill, and H. Ngo (Routledge, 2019), pp. 125-144.

The Louvre Museum is the largest of the world's art museums by its exhibition surface. These represent the Western art of the Middle Ages in 1848, those of the ancient civilizations that preceded and influenced it (Oriental, Egyptian, Greek, Etruscan and Roman), and the arts of early Christians and Islam. At the origin of the Louvre existed a castle, built by King Philip Augustus in 1190, and occupying the southwest quarter of the current Cour Carrée. In 1594, Henri IV decided (...) to unite the palace of the Louvre with the palace of the Tuileries built by Catherine de Medicis. The Cour Carrée was built by the architects Lemercier and then Le Vau, under the reign of Louis XIII and Louis XIV. The Department of Paintings currently has about 7,500 paintings (of which 3,400 are exposed), covering a period that goes from the Middle Ages to 1848 (date of the beginning of the Second Republic). By including the deposits, the collection is, with 12,660 works, the largest collection of ancient paintings in the world. With rare exceptions, the works after 1848 were transferred to the Musée d'Orsay when it was created in 1986. CONTENTS: Louvre Museum - Variety of exhibited works - The Royal Palace - The collections - - Eastern antiquities - - Arts of Islam - - Egyptian Antiquities - - Greek, Etruscan and Roman Antiquities - - Paintings - - - French school - - - Northern Schools (Flanders, Netherlands, Germany) - - - Italian School - - - Other schools Painting - Definitions - Painting genres - - The landscape - - Still life Paintings - FRANCOIS BOUCHER - - Vulcan presenting arms to Venus for Aeneas - RAPHAEL - - Portrait of Baldassare Castiglione - RUBENS - - Helena Fourment with children - LOUIS DAVID - - Madame Récamier - REMBRANDT - - Portrait of Heindrickje Stoffels - VELAZQUEZ - - Portrait of the Infanta Margarita - SIMONE MEMMI - - Jesus Christ walking on Calvary - JAN STEEN - - The Bad Company - HANS HOLBEIN - - Erasmus - CORREGGIO - - Mystic Marriage of Saint Catherine - LANCRET - - Conversation - JAN VAN DER MEER (VERMEER) - - The Lacemaker - VAN DYCK - - Charles I at the Hunt - FRANÇOIS CLOUET - - Elisabeth of Austria (1554-1592), Wife of Charles IX and Queen of France (1570 - 1574) - DELACROIX - - The Barque of Dante - EL GRECO - - Saint Louis, King of France, and a page - REMBRANDT - - Pilgrims at Emmaus (The Supper at Emmaus) - GERARD DAVID - - Marriage at Cana - RAPHAEL - - Portrait of Dona Isabel de Requesens, Vice-Queen of Naples - RUBENS - - La Kermesse (The Village Fête, or Noce de village) - FRANS HALS - - The Gypsy Girl - DECAMPS - - The Sonneurs - HOLBEIN THE YOUNGER - - Anne of Cleves - P. PRUD’HON - - Psyche transported to Heaven - PHILIPPE DE CHAMPAIGNE - - Portrait of Richelieu - LANCRET - - The Autumn - L. DAVID - - Madame Seriziat - COROT - - Recollection of Mortefontaine - LEONARDO DA VINCI - - La belle ferronnière - CORREGGIO - - Venus and Cupid with a Satyr - WATTEAU - - Pilgrimage to Cythera (The Embarkation for Cythera) - NICOLAS POUSSIN - - The Inspiration of the Poet - PRUD’HON - - The Empress Josephine (1763-1814) - FRAGONARD - - The Bathers - H. RIGAUD - - Louis XIV (1638–1715) - TERBURG - - The Concert - LEOPOLD ROBERT - - The Pilgrimage to the Madonna of the Arch - LARGILLIERE - - Family Portrait - MANTEGNA - - Parnassus - MEMLING - - The Virgin and Child between St James and St Dominic - FRAGONARD - - The Music Lesson - JEAN VAN EYCK - - The Virgin of chancellor Rolin - PAOLO VERONESE - - Susannah and the Elders - FRANÇOIS BOUCHER - - Diana leaving her bath - GÉRICAULT - - The Raft of the Medusa - MURILLO - - Assumption of the Virgin - CLAUDE GELLEE (LORRAIN) - - Ulysses returning Chryseis to her father (Marine, setting sun) - INGRES - - Madame Riviere - E. MURILLO - - The Young Beggar - GREUZE - - The Broken Pitcher - PIETER DE HOOCH - - Card players in an opulent interior - POUSSIN - - Et in Arcadia ego - QUENTIN MATSYS - - The moneylender and his wife - ANDREA SOLARIO - - Madonna with the Green Cushion - TITIEN - - Woman with a Mirror - DAVID TENIERS (the Younger) - - The Works of Mercy - LEONARDO DA VINCI - - Mona Lisa (La Gioconda) - Armand Dayot . (shrink)

‘Greek Ethics’, an undergraduate class taught by the British moral philosopher N. J. H. Dent, introduced this reviewer to the ethical philosophy of ancient Greece. The class had a modest purview—a sequence of Socrates, Plato, and Aristotle—but it proved no less effective, in retrospect, than more synoptic classes for having taken this apparently limited and (for its students and academic level) appropriate focus. This excellent Companion will now serve any such class extremely well, allowing students a broader exposure than that (...) traditional sequence, without sacrificing the class’s circumscribed focus. The eighteen chapters encompass some of what went before, and surprisingly much of what came after, those three central philosophers—including, for instance, a discussion of Plotinus and his successors, as well as a discussion of Horace. The book will therefore be useful in many different types of class on ethical philosophy in the ancient world. This Companion will be useful not only to students, but also to at least three further groups: specialists in ancient Greek philosophy (since some contributors advance significant new positions, e.g. R. Kamtekar on Plato’s ethical psychology and D. Charles on Aristotle’s ‘ergon argument’ as already implicitly invoking ‘to kalon’); scholars working in academic subjects adjacent to ancient Greek philosophy; and contemporary moral philosophers. (shrink)

O presente artigo busca debater a posição de Charles Sanders Peirce e dos primeiros estudantes peirceanos de Lógica (Christine Ladd e O. H. Mitchell nos Studies in Logic, 1883) dentro do debate inspirador da visão da linguagem dentro da Filosofia Analítica, conhecido como “Lingua Universalis contra Calculus Ratiocinator”, cujos primórdios podem ser traçados desde a filosofia de Gottfried Leibniz. Para isso, comparamos esse campo do pensamento peirceano com o debate crucial entre a conceitografia de Gottlob Frege (Begriffsschrift, 1879) e (...) a lógica algébrica de George Boole (An investigation of the Laws of Thought on which are founded the mathematical theories of Logic and Probabilities, 1854). O nosso objetivo principal é observar que esse momento da filosofia peirceana pode ser comparado com o pensamento wittgensteiniano, especialmente em sua nova vertente, chamada New Wittgenstein, que tenta superar a tradicional divisão entre Tractatus Logico-Philosophicus e Investigações Filosóficas. Pela comparação entre pensadores influenciados por C. S. Peirce e a filosofia de Ludwig Wittgenstein, pretendemos abrir caminhos na compreensão do conceito de jogo de linguagem, especialmente em sua gramática e em seus operadores simbólicos, através da observação das funções de verdade [truth functions] e as tabelas de verdade [truth tables] enquanto lógica algébrica. (shrink)

Both Philip and Andrew are philosophy students whose interests converge around the philosophy of technology broadly understood. Philip's interest is specifically aimed toward the ethics of Transhumanism and depictions of Transhumanism in works of fiction. On the other hand, Andrew finds himself more focused on religious behavior in the technological world. While the two perspectives might not seem that close, there is certain to be an overlap in Andrew and Philip's shared understanding of how technological phenomena play a crucial role (...) concerning religion and society. (shrink)

Science and religion represent two great systems of human thought. For the majority of people on our planet, religion is the predominant influence over their affairs. When science impinges on their lives, it does so, in general, through technology. The core of religion is the religious experience. True religion does not thrive on belief, it requires us to become; it is not a set of propositions to be accepted, it is a state to be experienced. The so-called religious experience is (...) the progeny of a free mind, a mind that does not conform unthinkingly, but questions everything and finds the truth itself. Some of the greatest scientists have succeeded in synthesizing science and religion inwardly, on a personal level. Religious experience is then seen as an extension of scientific activity. (shrink)

Springer. We find in contemporary culture starkly contrasting estimates of the value of faith. On the one hand, for many people, faith is a virtue or positive human value, something associated with understanding, hope, and love, something to be inculcated, maintained, and cherished. On the other hand, for many people, faith is a vice, something associated with dogmatism, arrogance, and close-mindedness, something to be avoided at all costs. The papers included in this special (double) issue on approaches to faith explore (...) questions about faith in a variety of settings through a diverse range of examples, both secular and religious. The attempt to deepen our understanding of faith in the context of ordinary human relationships (e.g., between parents and children, friends, generals and their armies, business partners, citizens and the state), a commitment to ideals, or the pursuit of significant goals is clearly of general philosophical interest, as is the examination of potential connections between faith and topics such as trust or reliance. (shrink)

Parkinson's Disease (PD) is a long-term degenerative disorder of the central nervous system that mainly affects the motor system. The symptoms generally come on slowly over time. Early in the disease, the most obvious are shaking, rigidity, slowness of movement, and difficulty with walking. Doctors do not know what causes it and finds difficulty in early diagnosing the presence of Parkinson’s disease. An artificial neural network system with back propagation algorithm is presented in this paper for helping doctors in identifying (...) PD. Previous research with regards to predict the presence of the PD has shown accuracy rates up to 93% [1]; however, accuracy of prediction for small classes is reduced. The proposed design of the neural network system causes a significant increase of robustness. It is also has shown that networks recognition rates reached 100%. (shrink)

The curriculum design, faculty characteristics, and experience of implementing masters' level international research ethics training programs supported by the Fogarty International Center was investigated. Multiple pedagogical approaches were employed to adapt to the learning needs of the trainees. While no generally agreed set of core competencies exists for advanced research ethics training, more than 75% of the curricula examined included international issues in research ethics, responsible conduct of research, human rights, philosophical foundations of research ethics, and research regulation and ethical (...) review process. Common skills taught included critical thinking, research methodology and statistics, writing, and presentation proficiency. Curricula also addressed the cultural, social, and religious context of the trainees related to research ethics. Programs surveyed noted trainee interest in Western concepts of research ethics and the value of the transnational exchange of ideas. Similar faculty expertise profiles existed in all programs. Approximately 40% of faculty were female. Collaboration between faculty from low- and middleincome countries (LMICs) and high-income countries (HICs) occurred in most programs and at least 50% of HIC faculty had previous LMIC experience. This paper is part of a collection of papers analyzing the Fogarty International Research Ethics Education and Curriculum Development program. (shrink)

IPCC SPECIAL REPORT ON CLIMATE CHANGE AND LAND (SRCCL) -/- Chapter 3: Climate Change and Land: An IPCC special report on climate change, desertification, land degradation, sustainable land management, food security, and greenhouse gas fluxes in terrestrial ecosystems.

A dilemma exists when a doctor is faced with a child or young person who refuses medically indicated treatment. The Gillick case has been interpreted by many to mean that a child of sufficient age and intelligence could validly consent or refuse consent to treatment. Recent decisions of the Court of Appeal on a child's refusal of medical treatment have clouded the issue and undermined the spirit of the Gillick decision and the Children Act 1989. It is now the case (...) that a child patient whose competence is in doubt will be found rational if he or she accepts the proposal to treat but may be found incompetent if he or she disagrees. Practitioners are alerted to the anomalies now exhibited by the law on the issue of children's consent and refusal. The impact of the decisions from the perspectives of medicine, ethics, and the law are examined. Practitioners should review each case of child care carefully and in cases of doubt seek legal advice. (shrink)

Kierkegaard’s ideal supports a radical form of “deep diversity,” to use Charles Taylor’s expression. It is radical because it embraces not only irreducible conceptions of the good but also incompatible ones. This is due to its paradoxical nature, which arises from its affirmation of both monism and pluralism, the One and the Many, together. It does so in at least three ways. First, in terms of the structure of the self, Kierkegaard describes his ideal as both unified (the “positive (...) third”) and plural (a “negative unity”). Second, he affirms a process which brings together unity, as implied by the linear notion of “stages”, with plurality, in the form of “spheres of existence” (aesthetic, ethical, and religious). And third, the culmination of the process implies that we should embrace both a unified dialectic (“Religiousness A”) alongside the plural remnants of the ethical/aesthetic, that is, both the infinity of the former and the finitudes of the latter. Unsurprisingly, while Kierkegaard describes those who are able to exemplify his ideal in practice as “always joyful,” he also considers the ideal to be “extremely hard, the hardest task of all.” This is why those such as Hubert L. Dreyfus are wrong to claim that it provides an experience of bliss; on the contrary, those who realize it “are always in danger.” As I shall show, one form this danger takes is that it threatens to dirty the hands of those who manage to uphold Kierkegaard’s ideal. Moreover, it does so in ways that, I claim, tend to be missed by Kierkegaard himself. Nevertheless, the danger is also essential to the creativity of his approach, and I conclude by pointing out how this creativity makes it capable of tackling one of the profoundest challenges in contemporary ethics: that arising from what just war theorists call a “supreme emergency.”. (shrink)