Marranos. El otro del otro es el cuarto libro de la filósofa italiana Donatella Di Cesare, Catedrática de la Sapienza-Università di Roma, publicado en la colección «Clásicos del mañana» de la Editorial Gedisa, después de la aparición de Heidegger y los judíos. Los Cuadernos negros (2017), Terrorismo (2017) y Tortura (2018) de la misma autora. Este texto de Di Cesare es una exploración inquieta e inquietante. Su indagación no promete al lector dar, al final del recorrido, con (...) una terra incognita que se revelará reconfortantemente segura o con un tesoro hundido en las profundidades abisales del pasado, sino que se mueve en prodigiosos meandros que aguardan aun, en cada una de sus discontinuidades, una chispa de redención metafísico-política. (shrink)

The form of an action has a strong influence on the interaction between humans. According to their mood, people may perform the same gesture in different ways, such as gently or rudely. These aspects of social communication are named vitality forms by Daniel Stern, represent a mean to establish a direct and immediate connection with others. Indeed, the expression of different vitality forms enables us to communicate our affective states and at the same time the perception of these vitality forms (...) enables people around us to understand how we feel in that moment. In the last years of research, different fMRI studies have been carried out to investigate the neural correlates of vitality forms recognition and execution. Moreover, recent psychophysics studies conducted from our research group have demonstrated the presence of an affective contagion effect, during which vitality forms expressed by an agent affect the action perception and the motor response of the receiver. This means that vitality forms expressed by others can influence our mood positively or negatively, modulating as consequence our behavior. Note that vitality forms pervade our lives in a continuous manner and thus they are not expressed and perceived only during social interactions. For example, when we observe an artistic representation at the theatre, the dynamic postures of dancers, together with an alternation of acceleration and deceleration in their movements, communicate to us different affective states. Also when we are in a museum in front of a painting, lines, colors and shapes used by the artist can elicit in us different sensations and modify our attitude. In this view, with the aim to extend the concept of vitality forms from neuroscience and psychology to other disciplines of study, we dedicate part of this review to discuss how art, in all its forms, can be considered a pure expression of vitality forms. (shrink)

Abstract: In 1934 Gadamer delivered the lecture Plato und die Dichter. Its central topic was the relationship between poetry, philosophy and politics in Plato’s thought. Gadamer developed an original phenomenological investigation on Plato’s ethical-political philosophy and the role that art played in it, in which the dimension of language and the meaning of utopia are structural for his arguments. This article aims, in the first place, to elucidate some political dimensions of Plato und die Dichter. In order to do this, (...) I will carry out a critical review of Donatella Di Cesare’s and Dennis Schmidt’s contemporary readings of these aspects. In the conclusions, after briefly analysing in the third section the relationship between phrónēsis, aretḗ and andreía in the Platonic dialogues, I will try to demonstrate how these notions illuminate the question of the seduction of power (neglected by Schmidt in his reading of Gadamer’s Plato), as well as the inseparability of this problem with respect to the dialectical conception of utopia. It will be suggested that it is possible, from and beyond the Gadamerian reading of Plato, to rethink the idea of civil disobedience and the political value of the myth from standpoint of utopia. // Resumen: En 1934 Gadamer pronunció la conferencia Plato und die Dichter,cuyo tema central era la relación entre poesía, filosofía y política en el pensamiento platónico. Allí desarrolló una original investigación fenomenológica sobre la filosofía ético-política de Platón y el lugar que el arte ocupaba en ella, en la que la dimensión del lenguaje y el significado de la utopía son estructurales para sus argumentaciones. El presente artículo se propone, en primer lugar, elucidar algunos aspectos de la dimensión política de Plato und die Dichter. Para ello, se realizará una revisión crítica de las lecturas contemporáneas de estos aspectos por parte de Donatella Di Cesare y Dennis Schmidt. En las conclusiones, tras analizar brevemente en el tercer apartado la relación entre phrónēsis, aretḗ y andreía en los diálogos platónicos, intentaré demostrar cómo estas nociones alumbran la cuestión de la seducción del poder (descuidada por Schmidt en su lectura del Platón gadameriano), así como la inseparabilidad de este problema con respecto a la concepción dialéctica de la utopía. A partir de esto último se sugerirá que es posible, a partir y más allá de la lectura gadameriana de Platón, repensar la idea de “desobediencia civil” y el valor político del mito desde el punto de vista de la utopía. (shrink)

“Identità” qui si intende nel senso già precisato da Aristotele di “identità numerica”, che si ha “quando i nomi sono parecchi, ma la cosa è una sola” e, non nel senso di “identità specifica”, che si ha invece “quando gli oggetti, pur essendo parecchi, non rivelano differenze quanto alla specie”.1 In questo articolo intendo fornire al lettore indicazioni introduttive (non certo esaustive) sul posto che la nozione di identità numerica occupa nella logica contemporanea e nell’area di riflessione filosofica del Novecento (...) più strettamente legata alla logica, la filosofia analitica. Nella terza parte proporrò qualche spunto per un’indagine originale. (shrink)

Chi ha l'abitudine di sfogliare le riviste filosofiche sa che "metafisica" non è più una parola che scotta. I maestri dell'inizio del secolo (gli empiristi logici sono l'esempio più tipico) identificarono la metafisica con il non-senso e usarono la parola come un marchio di infamia. Non mancavano precedenti nella storia della filosofia. Ma oggi gli allievi di quei maestri preferiscono rifarsi ad un uso diverso, meno fazioso, del termine per indicare con esso un'indagine filosofica, che non solo non deve essere (...) trascurata, ma concerne i fondamenti di molte altre ricerche, ed è quindi per molti versi centrale. (shrink)

The book covers scientific and philosophical topics by bringing them closer to literature. Some topics are scientific explanation, the concept of cause, rational argumentation, pseudoscience, language, ethics, philosophy of mind, posthumanism, and democracy. Summary Prefazione di Severino Saccardi. Introduzione. Capitolo 1: Le scrivanie di Eddington. 1.1. Il vecchio Qfwfq (I. Calvino. Le cosmicomiche). 1.2. L’assassino invisibile (L.F. Celine, Il dottor Semmelweis). 1.3. Gli gnommeri di Ingravallo (C.E. Gadda, Quer pasticciaccio brutto de via Merulana). 1.4. I sergenti di Napoleone (L. Tolstoj, (...) Guerra e pace). 1.5. Tex e il Coyote nero (G. Bonelli, Il Coyote nero). 1.6. “Elementare Watson!” (A.C. Doyle, Il segno dei quattro). Capitolo 2. Non saranno mai delusi. 2.1. L’albero di Natale. (V. Perrin, Cambiare l’acqua ai fiori). 2.2. Il dagherrotipo di Buendia. (G.G. Marquez, Cent’anni di solitudine). 2.3. Don Ferrante e la peste. (A. Manzoni, I promessi sposi). Capitolo 3. Capitolo puffo. 3.1. L’Accademia di Lagado. (J. Swift, I viaggi di Gulliver). 3.2. Bruto è uomo d’onore. (W. Shakespeare, Giulio Cesare). 3.3. Le oche mute. (G. Orwell, 1984). Capitolo 4. “Quarantadue!” 4.1. Lo zio N’Ba N’Ga. (I. Calvino, Le cosmicomiche). 4.2. La mosca cocchiera. (J. de La Fontaine, Favole). 4.3. Il fiore del dr. Dek. (E. Salgari, Le meraviglie del Duemila). Capitolo 5. L’ultimo uomo. 5.1. La pernice accusatrice. (Cyrano de Bergerac, Gli stati e gli imperi del Sole). 5.2. Pallino in via Mjasnickaja. (M.A. Bulgakov, Cuore di cane). Capitolo 6. Scenari perturbanti. 6.1. Dissipatio. (G. Morselli, Dissipatio H.G.). 6.2. Un mammifero meccanizzato. (S. Butler, Erewhon). 6.3. Mlle Olimpia. (E.T.A. Hoffmann, Racconti notturni). Capitolo 7. La gente perbene. 7.1. La balena bianca. (H. Melville, Moby Dick). 7.2. Betsabea Everdeene. (T. Hardy, Via dalla pazza folla). 7.3. Un’idea francese. (C. McCarthy, Cavalli selvaggi). 7.4. Le montagne del Montana. (D. Delillo, Rumore bianco). (shrink)

With a Call for Essays, the special issue Multimodality sought contributions that accept not only the material but also the body-bound dependence of media perception and understanding. To this end, contributions were included that shed light on both the structural and signifying potential of artistic works through multimodal analysis. Particular attention was paid to contributions that clarify how the structural features - the modes - of the arts, their perception, and their signifying potential in terms of content are interrelated and (...) how they are to be understood in communicative and thus socioculturally relevant terms. Thus, in addition to neuroscientific contributions, those from cultural anthropology, art history, image and art studies, and literary studies were included. -/- Articles -/- 8 Martina Sauer and Christiane Wagner - Introduction -/- 11 Giada Lombardi and Giuseppe Di Cesare - From Neuroscience to Art: The Role of ‘Vitality Forms’ in the Investigation of Multimodality -/- 25 Martina Sauer - Abstract - Affective – Multimodal: Interaction between Medium and Perception of Moving Images from the Viewpoint of Cassirer’s, Langer’s and Krois’ Embodiment Theories -/- 49 Göran Sonesson - The Secrets of Plastic Language Revealed: Multimodality, Polysemiosis, and Iconicity -/- 71 Natalia Igl - Making Sense of the Material: Multisensory Reader Involvement in Contemporary Multimodal Novels -/- 87 J. Philippe Thompson - Art is All: Proust’s Life Lessons Through Perception and Art -/- 107 Hans Dieter Huber - Philippe Parreno and the Exhibition as a Multimodal Aesthetic Experience -/- 135 Jörg U. Lensing - The Performing Human Being in a Media Interaction Space: Multi- and intermodal productions by the Düsseldorf Theater der Klänge (Theatre of Sounds) . (shrink)

il verbo latino «desiderare» deriva dal composto latino della particella "de-" con il termine "-sideris", plurale di "sidera", che significa pertanto "stelle". Quindi il desiderio non ha a che fare con una singola stella, ma con un insieme di stelle. Perché? Gli antichi collegavano idealmente nel cielo le stelle fino a formare le costellazioni, e queste erano necessarie non solo per orientarsi (ad es. nel mare), ma anche a livello esistenziale (l’astrologia). Il problema è che finora la parola de-Sidera è (...) stata interpretata come il sentimento di una «mancanza» di costellazioni, cioè di punti di orientamento, magari con stravaganti riferimenti al De bello gallico di Giulio Cesare. In queste pagine del 2017 dimostro che è possibile una interpretazione alternativa partendo dall'interpretazione della particella "de-" in quanto finora essa è stata interpretata unicamente come un prefisso privativo. Eppure "de-" oltre a un significato privativo nel senso di sentire la mancanza di stelle, può indicare anche una negazione. In pratica interpretare de-siderare nel senso di nostalgia delle stelle sarebbe come interpretare de-costruire come "nostalgia delle costruzioni"! In realtà de-Sidera non significa affatto nostalgia delle stelle, bensì, molto più radicalmente «de-Costellare» nel senso di negare la costellazione che imprigiona e abbruttisce la mia esistenza attuale negli affanni della routine quotidiana, per cercare, oltre tale costellazione fatalistica, cioè il DESTINO, quella che corrisponde meglio alla mia vera DESTINAZIONE, nel senso di vocazione. Il de-siderio non è quindi nostalgia delle stelle, ma ricerca della costellazione che corrisponde alla propria vocazione. (shrink)

In this paper we provide an analysis of dynamic dispositionalism. It is usually claimed that dispositions are dynamic properties. However, there is no exhaustive analysis of dynamism in the dispositional literature. We will argue that the dynamic character of dispositions can be analyzed in terms of three features: (i) temporal extension, (ii) necessary change and (iii) future orientedness. Roughly, we will defend the idea that dynamism entails a continuous view of time, to be analyzed in mathematical terms, where intervals are (...) its constitutive elements, whose duration lasts as much as a certain change takes to occur (in support of i). Such changes are the necessary components for the flowing of time because we think there cannot be time without change, (thus supporting ii) and that the forward-looking feature of properties is what determines the direction of time (as per iii). The paper is structured in 5 sections. In the first section, we set the problem: we outline and criticize some dispositional theories that defend an unsatisfying notion of dynamism. In the second, third and fourth sections we defend each desideratum for a disposition to be dynamic. Finally, we draw some conclusions and consider potential future research. (shrink)

Dispositionalism is the theory of modality according to which all (metaphysical and natural) modal truths are made true by some actual irreducibly dispositional property. The relationship between Dispositionalism and time is yet to be satisfactorily explored. In this paper we contribute to this task by examining how Dispositionalism deals with ‘dated truths’: propositions involving a specific time, e.g. “It might rain at 12.30”. We examine two possible accounts: the first, 'Dated Manifestations Strategy', is the idea that powers are very fine-grained, (...) and tend towards temporally very specific manifestations. We argue that such strategy should not be adopted, for it leads to unnecessary violations of ontological parsimony; it is unable to accommodate an ontology of platonic universals; and it is incapable of offering a principled explanation of the forward-looking nature of powers. We offer an alternative account, the "Duration Strategy", which relies on an independently determined arrow of time and the existence of some “duration facts” that specify how long a power takes to bring about its manifestation. We argue that the Duration Strategy is to be preferred. We then flesh out the account by exploring the connection between powers, duration facts, and processes. (shrink)

I defend impact-based accounts of institutional racism against the criticism that they are over-inclusive. If having a negative impact on non-whites suffices to make an institution racist, too many institutions (including institutions whose affirmative action policies inadvertently harm its intended beneficiaries) would count as racist. To address this challenge, I consider a further necessary condition for these institutions to count as racist—they must stand in a particular relation to racist ideology. I argue that, on the impact-based model, institutions are racist (...) if they have a negative racial impact AND this impact is legitimized by racist ideology. Racist ideologies limit social criticism of and collective action against institutions that have a negative racial impact, and in so doing, lend stability to systems of racial domination. (shrink)

This study presents and develops in detail (a new version of) the argumental conception of meaning. The two basic principles of the argumental conception of meaning are: i) To know (implicitly) the sense of a word is to know (implicitly) all the argumentation rules concerning that word; ii) To know the sense of a sentence is to know the syntactic structure of that sentence and to know the senses of the words occurring in it. The sense of a sentence is (...) called immediate argumental role of that sentence. According to the argumental conception of meaning a theory of meaning for a particular language yields a systematic specification of the understanding of every sentence of the language which consists in a specification of the immediate argumental role of the sentence. The immediate argumental role is a particular aspect of the use of a sentence in arguments. But it is not the whole use in arguments, nor is the whole use in arguments reducible to the immediate argumental role. That is why, by accepting the argumental conception of meaning, we can have epistemological holism without linguistic holism. The argumental conception distinguishes between the understanding and the correctness of a language. Such a distinction makes it possible to account for our understanding of paradoxical languages. Redundancy theory of truth, realistic conceptions of truth or epistemic conceptions of truth are all compatible with an argumental conception of sense. But here it is argued that an epistemic conception of truth is preferrable. Acceptance of the argumental conception of meaning and of an epistemic conception of truth leads to a rejection of the idea of analytic truth. The argumental conception is pluralistic with respect to the understandability of different logics, and neutral with respect to their correctness. (shrink)

I address the objection that the concept of racism has become overly inflated. Critics of the conceptual inflation of “racism” argue that theories of institutional racism engage in untoward conceptual inflation insofar as they undermine our moral understanding of racial phenomena, hinder our ability to explain the causes of racial inequality, and even undercut struggles for racial justice. I develop an original account of institutional racism and show that it is immune to all three versions of the conceptual inflation challenge.

This paper argues that racism should not only be conceived as a moral concept whose main aim is to condemn severe wrongs in the domain of race. The paper advances a complementary interpretation of racism as an explanatory concept--one that plays a key role in explaining race-based social problems afflicting members of subordinate racialized groups. As an explanatory concept, the term 'racism' is used to diagnose and highlight the causes of race-related social problems. The project of diagnosing race-based social problems (...) contributes to the pragmatic anti-racist end of developing better political and policy strategies for solving these social problems. The paper defends this interpretation of racism as an explanatory concept through a critical engagement with Urquidez's moral-philosophical account of racism. (shrink)

There are various proposals for a general characterization of holism1. In this paper I propose the following: a variety of holism is the view that every X of an appropriate kind, which is part of a relevant whole W, cannot be legitimately separated or taken in isolation from W. Then, I distinguish two general kinds of holism, depending on two different reasons which can debar us from taking X in isolation from W. One reason can be that separating X from (...) W always amounts to transforming X into something else. Correspondingly, a strong holism is the view that if the whole W is modified anywhere, X ceases to be X and becomes something else. Another reason why it may be illegitimate to consider X in isolation from W can be that if we separate X from W, nothing that we know entitles us to exclude that X might be transformed into something else. Correspondingly, virtual holism is the view that if the whole W is modified anywhere, we can never rule out that X ceases to be X and becomes something else. (shrink)

There is a tension between Dispositionalism––the view that all metaphysical modality is grounded in actual irreducible dispositional properties––and the possibility of time travel. This is due to the fact that Dispositionalism makes it much harder to solve a potentiality-based version of the grandfather paradox. We first present a potentiality-based version of the grandfather paradox, stating that the following theses are inconsistent: 1) time travel is possible, 2) powers fully ground modality, 3) self-defeating actions are impossible, 4) time-travellers retain their intrinsic (...) powers upon time-travelling, and 5) time-travellers are ordinary agents with basic intrinsic potentialities. We then consider a number of potential solutions, and find them wanting. We argue that the metaphysical impossibility of performing a self-defeating action acts as a necessary perfect mask––while time-travel lets us “slip” the potentiality under the mask, thus generating the contradiction. We conclude considering what are the options for the dispositionalist. (shrink)

This study aims to deepen the philosophical aspects of the relationship between the work of Pierre Hadot and Michel Foucault, with regard to the concepts of "Spiritual Exercises" and "Self-Care". We intend to analyze how Pierre Hadot interpreted the appropriation that Michel de Foucault made of his text "spiritual exercises", when presenting the notion about the definition of "Care of the self". We elucidate the main divergences and convergences present between the philosophical reflections of these two authors, which are of (...) great relevance for the understanding of current phenomena. The methodology adopted was exploratory theoretical-bibliographic research, halfway betweena comment and an essay. Our studies point to the theme of 'the self' as the central point of the research, with “Self-Care” as the bias capable of leading us to knowledge and, in this way, taking us to the direction of existence through the rationality ofthe “Exercises” Spiritual ”. Our two authors, in their discussions about “taking care of oneself”, evoke in part the thinking of the Greeks, who are the source of the definition of this principle. Therefore, the term “epimeleia heauton” will guide us, that is, to undertake in the face of the world of life, in the practice of thorough and permanent criticism in the face of one's own conduct. In other words, by means of these spiritual exercises, thus being able to contemplate oneself rationally on a path towards "oneself" and through "oneself". Furthermore, all of this implies a constant effort on the will and desire, in order to architect authentic autonomy on a daily basis. We do not intend to exhaust the whole subject, however, the relationship to be developed will bring us closer to dominance over ourselves and make us reflect on the state of "having oneself in the hands.". (shrink)

Can an epistemic conception of truth and an endorsement of the excluded middle (together with other principles of classical logic abandoned by the intuitionists) cohabit in a plausible philosophical view? In PART I I describe the general problem concerning the relation between the epistemic conception of truth and the principle of excluded middle. In PART II I give a historical overview of different attitudes regarding the problem. In PART III I sketch a possible holistic solution.

This article aims to elucidate, albeit in a preliminary way, the concept of liquidity in Zygmunt Bauman and its effects onsociety. The deductive-inductive method will be used. As for the methodology, this will be of a bibliographic nature. This study is in line with what the sociologist Zygmunt Bauman (1925-2017), in his texts, postulates that Modernity can be divided into two phases: Solid Modernity and Liquid Modernity. The first began in the 15th century and lasted until the 19th century; the (...) second began in the 20th century and continues to the present time. To describe modern society from the end of the 20th century, Bauman uses the metaphor of 'liquidity', aiming to point out that the contemporary world is going through a period of uncertainty, ephemerality and instabilities. According to Bauman, the modern ideal coined between the 15th and 19th centuries postulated the primacy of reason and the autonomy of capitalist man and such assumptions led society to liquid modernity. In this liquid “contemporaneity”, nothing is lasting, everything is volatile, ephemeral; consumption is the social parameter, whether of the individual, the family, the State or religion. (shrink)

Ideas on meaning, rules and mathematical proofs abound in Wittgenstein’s writings. The undeniable fact that they are present together, sometimes intertwined in the same passage of Philosophical Investigations or Remarks on the Foundations of Mathematics, does not show, however, that the connection between these ideas is necessary or inextricable. The possibility remains, and ought to be checked, that they can be plausibly and consistently separated. I am going to examine two views detectable in Wittgenstein’s works: one about proofs, the other (...) about meaning and rules. The first is the denial of the objectivity of proof. The second is a conception of meaning stemming from the rule-following considerations. I shall argue that, though Wittgenstein seems to conjoin the two views, they can be, and should be, separated1. (shrink)

The author presents a theory of meaning centred upon the notion of "immediate argumental role", which distinguishes between understandability and correctness of a language. First, the theoretical and quasi-empirical criteria of adequacy and the relevant data for such a theory are described. Then the sense of a word is defined as given by a set of argumentation rules. The immediate argumental role of a sentence is determined by its syntactic structure and by the senses of the component words. The immediate (...) argumental role of a sentence is distinguished from its global argumental role. Different conceptions of truth are compatible with the resulting theory of sense, but the author gives some reasons for preferring an epistemic conception of truth. The possibility of understandable and meaningful paradoxical languages and of many different understandable logics is a consequence of such a view. (shrink)

Is a rational dispute over the validity of a fundamental logical law possible? In his lecture ‘Logics and Metalogics’, Timothy Williamson criticizes Dummett’s approach to this problem and maintains that a semantic theory does not provide a way of settling disputes over the validity of fundamental logical laws. I argue that Dummett’s view is different from the view criticized by Williamson. Dummett does not think that a semantic theory alone can settle a dispute over the validity of a fundamental logical (...) law. Such disputes, according to Dummett, should be settled by the theory of meaning. A semantic theory in the sense that is usual among logicians is a theory of logical consequence . A meaning theory is a theory of understanding . (shrink)

This paper reconstructs Sartre’s account of the “circuit of ipseity” as an integral theory of the experiential, agentive and normative aspects of self-consciousness. At the core of this theory is a conception of human (self-)consciousness as lacking, and the correlation between lacking and ideal. In Section 1, I show how this theory manages to satisfy the apparently incompatible requirements generated by the idea of a pre-reflective cogito. Section 2 discusses practical self-consciousness, in particular the agent’s consciousness of herself as self-determined (...) in the projection and pursuit of ends, and how this is accounted for in Sartre’s theory by the correlation of lack and ideal. Section 3 first clarifies the Sartrean conception of the ideal by comparing it with Korsgaard’s, and then reconstructs Sartre’s account of practical normativity by showing how it can be read as emerging from a critical engagement with Heidegger. (shrink)

Alberto Coffa used the phrase "the Copernican turn in semantics" to denote a revolutionary transformation of philosophical views about the connection between the meanings of words and the acceptability of sentences and arguments containing those words. According to the new conception resulting from the Copernican turn, here called "the Copernican view", rules of use are constitutive of the meanings of words. This view has been linked with two doctrines: (A) the instances of meaning-constitutive rules are analytically and a priori true (...) or valid; (B) to grasp a meaning is to accept its rules. The pros and cons of different versions of the Copernican view, ascribable to Wittgenstein, Carnap, Gentzen, Dummett, Prawitz, Boghossian and other authors, will be weighed. A new version will be proposed, which implies neither (A) nor (B). (shrink)

Niccolò Machiavelli's support for what he calls governo largo, or popular government, is usually contrasted with the diffidence towards it of Francesco Guicciardini, the Florentine aristocrat. The article argues that both these authors grounded their vision on Polybius' theory of “mixed government,” though adapting it in different directions. In examining this difference, the article reaches the conclusion that it concerns far less the degree of popular participation in political decision-making and government than the value that Machiavelli and Guicciardini respectively ascribe (...) to it in comparison with that of safety-liberty. In this respect, their theories may be viewed as anticipating the tensions between democracy and the rule of law, the co-presence of which provides the essential foundation of the structure of present-day constitutional democracies. (shrink)

Our question, in this paper, is about the plausibility of the expressivist account of one’s self- attribution of mental states. More to the point, we will strictly follow the principle of charity as a mean to show that an expressivist philosopher can have good and reasonable answers to the set of objections put together in so called “Geach’s point”. Using this method, we hope to give enough evidences that an expressivist philosopher has enough resources to build a plausible explanation for (...) one’s attribution of mental states to herself. (shrink)

Tanto desde el punto de vista teórico como desde una perspectiva práctica, el fenómeno de la "estetización" no parece ser portador de buenos augurios. En el ámbito teórico, la estetización ha sido vinculada con la crisis de los discursos orientados en términos de verdad, mientras que en el terreno práctico, ella ha sido asociada a ciertos procesos culturales que conducirían a la debacle de los principios normativos. Dejando de lado la problemática teórica, el presente trabajo se concentra en el debate (...) en torno al fenómeno práctico de la estetización de la política. En primer lugar, nos remontamos a la historia de la condena filosófica de la estetización de la esfera política para ocuparnos luego, en un segundo momento, de algunas posiciones esteticistas y antiesteticistas de finales del siglo XX. Posteriormente, procuramos avanzar en una redescripción de esta problemática que nos permita rescatar un sentido productivo de lo estético para el pensamiento político. Para esto último, nuestro trabajo se apoya en las reflexiones de la actual coeditora de la Neue Zeitschrift für Sozialforschung, Juliane Rebentisch. Tomando como parámetro algunos de los supuestos de sus investigaciones, aquí intentaremos demostrar hasta qué punto la estetización de la vida política puede contribuir al desarrollo de una concepción renovada de esta última. Both from a theoretical and from a practical perspective, the phenomenon of "aestheticization" does not seem to anticipate anything particularly good. On a theoretical level, it has been linked to the crisis of discourse-oriented in terms of truth, while in the practical, has been associated with certain cultural processes that lead to the the collapse of the normative principles. Leaving aside the theoretical issues, this paper focuses on the debate on the phenomenon of the aestheticization of the political culture. First, it goes back to the history of philosophical condemnation of the aestheticization of the political sphere. In a second time, he deals with some conceptions of the late twentieth century. Subsequently, the paper seeks to advance a redescription of this problem that allows rescue a productive sense of aesthetics for political thought. For the latter, our article is based on the reflections of Juliane Rebentisch and attempts to show how the aestheticization of political life can help to develop a new concept of the same. (shrink)

Direct realists about episodic memory claim that a rememberer has direct contact with a past event. But how is it possible to be acquainted with an event that ceased to exist? That’s the so-called cotemporality problem. The standard solution, proposed by Sven Bernecker, is to distinguish between the occurrence of an event and the existence of an event: an event ceases to occur without ceasing to exist. That’s the eternalist solution for the cotemporality problem. Nevertheless, some philosophers of memory claim (...) that the adoption of an eternalist metaphysics of time would be too high a metaphysical price to be paid to hold direct realist intuitions about memory. Although I agree with these critics, I will try to show two things. First, that this kind of “common sense argument” is far from decisive. Second, that Bernecker’s proposal remains the best solution to the cotemporality problem. (shrink)

El artículo se concentra en indagar las diferentes declaraciones de Marx sobre la justicia, con la intención de determinar tres cuestiones: en primer lugar, saber si nuestro autor cuenta con una concepción de la justicia; en segundo lugar, establecer si la reflexión acerca de lo que es justo ocupa un lugar privilegiado en su obra; y, en tercer lugar, ver si a partir de ahí puede colegirse la existencia de una teoría marxiana de la justicia. De especial interés resulta la (...) presencia de argumentos con implicaciones éticas y morales en estos asuntos. (shrink)

Nos anos 1970s, Hilary Putnam defendeu a tese que designadores de espécies naturais, como “água”, “tigre” e “ouro”, são termos indexicais que mudam de significado a cada contexto. No entanto, Tyler Burge rejeitou essa tese, e Putnam veio a adotar a posição de Burge. A rejeição de Burge está apoiada na distinção entre crenças de dicto e crenças de re. Nesse artigo veremos os pontos de contato entre as posições de Putnam e Burge, a posição de Putnam nos anos 1970s, (...) os principais argumentos de Burge contra a tese da indexicalidade dos designadores de espécies naturais e a diferença entre crenças de dicto e crenças de re. (shrink)

Este trabajo critica del derecho y la economía, bajo la corriente desarrollada por Franz Hinkelammert. Se utiliza el método transdisciplinario, atravesando la Filosofía indígena, la Teología de la Liberación y la Filosofía de la Liberación. En el análisis de casos se recurre a la justicia comunitaria del pueblo kichwa Saraguro. Se critica que tanto la teoría como la filosofía del derecho grecorromana está centrada en la propiedad privada, que justifica y protege al sistema económico capitalista. La propuesta está centrada en (...) el cuidado de la vida, es decir, se busca que la teoría y filosofía del derecho tome como centro de análisis al sujeto vivo: personas, plantas, animales, montañas, etc. Esto, a su vez, constituye la crítica de la economía política, porque la teoría económica también está centrada de una manera necrótica en la generación de utilidades; y, cuando el derecho asume la reproducción de la vida como centro de protección, la economía también se transforma. (shrink)

In juxtaposition with the myth and tragedy of Ovid’s Medea, this paper investigates the possibility within the Kantian conception of agency of understanding moral evil as acting against one’s better judgment. It defends the thesis that in Kant self-deception, i. e. the intentional untruthfulness to oneself, provides the fundamental structure for choosing against the moral law. I argue that, as Kant’s thought progresses, self-deception slowly proceeds to become the paradigmatic case of moral evil. This is discussed with regard to two (...) important topics in his later moral philosophy: the doctrine of radical evil and the crucial role of the duty of truthfulness in ethics. The inquiry into Kant’s theory of conscience unfolds both against this theoretical background and in light of its historical roots in the polemic against casuistry and probabilism. This contribution closes with a brief look at the tools Kant implements to counter this tendency to self-deception in moral judgment and particularly at the role casuistry plays within his conception of moral education. (shrink)

Advances in neuroscience implicate reentrant signaling as the predominant form of communication between brain areas. This principle was used in a series of masking experiments that defy explanation by feed-forward theories. The masking occurs when a brief display of target plus mask is continued with the mask alone. Two masking processes were found: an early process affected by physical factors such as adapting luminance and a later process affected by attentional factors such as set size. This later process is called (...) masking by object substitution, because it occurs whenever there is a mismatch between the reentrant visual representation and the ongoing lower level activity. Iterative reentrant processing was formalized in a computational model that provides an excellent fit to the data. The model provides a more comprehensive account of all forms of visual masking than do the long-held feed-forward views based on inhibitory contour interactions. (shrink)

This article aims to analyze some aspects of the work Manual para a Vida Feliz, the result of classes given by Epictetus, and recorded by his student Ariano. We will consider the situations that, according to Epictetus, depend on the individual and those that do not depend on their action. In particular, this analysis will focus on fragments 1 to 6 of the manual, given the length to be analyzed in an article. To account for the proposed object, this analysis (...) will be carried out, based on Hadot's (2015) perspective on the subject. The research method used will be bibliographic review. As for the methodology, it will be deductive in nature. Our studies show that his teachings are based on the essential principles of Stoic philosophy. Therefore, the only good that exists, for him, is the moral good. Furthermore, all human action is based on judgment and nature is coherent with itself. From this perspective, what depends on the individual, in this life, is what is under their control and everything that is beyond their control does not depend on them. Therefore, worrying about what is not under your control is considered useless and a waste of time. (shrink)

This study delved into the Senior High School Technical-Vocational-Livelihood (TVL) track in Bohol Province for the 2022-2023 school year, aiming to evaluate policy implementation, recognize barriers, and propose interventions. Employing a mixed-method approach, integrating quantitative-descriptive surveys and qualitative-descriptive research methods as recommended by Creswell and Plano Clark (2017), the findings unveiled a predominantly positive perception of policy implementation across various dimensions of the TVL track. These encompass curriculum development, teacher training, resource allocation, industry partnerships, assessment and evaluation, student support services, (...) monitoring and quality assurance, policy adaptation and improvement, stakeholder engagement, legal framework and compliance, data collection and analysis, and inclusivity and equity. Despite variations among teachers and administrators, a general commitment to policy implementation emerged. The study identified barriers in curriculum and instruction, readiness and preparedness, resource limitations, and teaching and learning, emphasizing evidence-based strategies and interdisciplinary approaches to surmount challenges. It underscores the crucial role of research and policy development in elevating the quality and efficacy of TVL education. (shrink)

What is an inference? Logicians and philosophers have proposed various conceptions of inference. I shall first highlight seven features that contribute to distinguish these conceptions. I shall then compare three conceptions to see which of them best explains the special force that compels us to accept the conclusion of an inference, if we accept its premises.

This article aims to present the understanding of spiritual exercises in Pierre Hadot and its importance. In order to give an account of the proposed object we will resort to bibliographical and documentary research. In the present work, we emphasize that the definition of spiritual exercises is complex, as the author himself says. According to Hadot (2014), this term arose with the ancient Greeks, and not with Christianity and is linked to the practice of caring for oneself. According to him, (...) the Stoics already had the habit of turning to themselves and reflecting their own existence through exercises. In his quest to give a definition for the expression 'Spiritual Exercises', Hadot (2014) in his writings presents some reasons why he chose the term. According to him, reading the collection A Poetry as a spiritual exercise, as well as the contact with the work of Élisabeth Brisson, and with the book of Paul Rabbow [Seelenführung. Methodik der Exerzitien in der Antike], led him to understand the depth of the expression 'Spiritual Exercise', although this does not express the density of reality experienced in the experience of encounter with oneself and with the world. (shrink)

Este texto analiza las concepciones que J. S. Mill y K. Marx defienden sobre la libertad, con el fin de establecer si entre ellas hay puntos de convergencia, a pesar de las diferentes motivaciones que las impulsan. En este sentido, la tesis que se propone es que ambos pensadores coinciden en la defensa que realizan de la libertad, dado que le otorgan un papel destacado a la autodeterminación, el libre desarrollo de la individualidad y a la existencia de condiciones materiales (...) para su concreción. Así las cosas, las distancias que las separan no constituyen ningún óbice al momento de abogar por lo que consideran como el valor fundamental del ser humano. (shrink)

El presente trabajo reconstruye argumentativamente el sentido de la idea de una ciudadanía postsecular desde la perspectiva de Jürgen Habermas, a la luz de su trayectoria y producción bibliográfica. En primer lugar, ofrecemos una periodización de su trayectoria intelectual de acuerdo con la atención prestada y la consideración que juega la cuestión religiosa en cada una de las fases. Sobre la base de esta periodización y visión de conjunto, nos es posible apresar el sentido intrateórico del concepto normativo de postsecularización, (...) y mostrar hasta qué punto esta tesis constituye un giro en la trayectoria intelectual de Habermas. Después, exponemos críticamente el sentido de las últimas posturas habermasianas sobre el papel de la religión en la esfera pública. Por último, profundizamos en la idea de traducción de contenidos religiosos como propuesta de “secularización no aniquiladora” y como proceso de aprendizaje común para el conjunto de la ciudadanía. (shrink)

This study reflects on Harold Kincaid and Jule Zahle’s view that there is no necessary association between methodological individualism and agent-based models because the analysis of social phenomena in terms of the latter cannot always be regarded as an implementation of the former. Their view remains in contention with the standpoint of several philosophers of science and social scientists, including Chen and Di Iorio. Kincaid and Zahle’s main argument against such a standpoint is that agent-based simulation is compatible with holistic (...) explanations that are at odds with methodological individualism. The following study argues that Kincaid and Zahle’s conclusion remains untenable since it stems from inaccurate historical assumptions concerning the tradition of methodological individualism and the way the individualism-holism debate is understood within this tradition. (shrink)

I show that Pickard’s argument against the irresistibility of addiction fails because her proposed dilemma, according to which either drug-seeking does not count as action or addiction is resistible, is flawed; and that is the case whether or not one endorses Pickard’s controversial definition of action. Briefly, we can easily imagine cases in which drug-seeking meets Pickard’s conditions for agency without thereby implying that the addiction was not irresistible, as when the drug addict may take more than one route to (...) go meet her dealer. (shrink)

El propósito de este trabajo consiste en destacar el papel central que tiene el problema de la divisibilidad del alma en los dos enfoques bajo los que se presenta la investigación psicológica aristotélica: el hilemórfico y el cardiocéntrico. Mientras que el primero sostiene que el alma es la forma o esencia del cuerpo entero, el segundo aboga por la localización del alma en el corazón, pues asegura que allí se manifiestan los principios de las partes o facultades anímicas. A simple (...) vista, podría suponerse que existe una incompatibilidad entre ambos enfoques, ya que no tendría mucho sentido afirmar que el alma se halla en todo el cuerpo y, al mismo tiempo, decir que se encuentra exclusivamente en uno de sus órganos específicos. Entonces, la tesis de este trabajo es que el pneuma ofrece la clave para la conciliación de estos dos enfoques, dado que es el instrumento empleado por las partes del alma para desplegar sus funciones por todo el cuerpo. El corazón, como sede material de dichas partes, irradia el pneuma en forma de sangre por todo el organismo; y éste, hasta que no se extingue esa operación vital, preserva su esencia, causa formal o razón de ser de su existir. De este modo, el hilemorfismo resulta sustentado por el cardiocentrismo. (shrink)

Book review: ANTOGNAZZA, M.R. 2016. Leibniz: A very short introduction. Oxford, Oxford University Press, 175 p.

I argue that the arguments brought by Counsel for M to the English Court of Protection are morally problematic in prioritising subjective interests that are the result of ‘consistent autonomous thought’ over subjective interests that are the result of a more limited cognitive perspective.

El artículo presenta la obra principal del pensamiento kantiano como una propedéutica de la metafísica, es decir, como una disquisición previa y metódica que procura sentar las bases para la construcción de un sistema metafísico. Por ello, se indica en principio la evolución del concepto de metafísica. Posteriormente, se contextualiza la situación difícil que vivía esta disciplina en la época del filósofo. Luego, se aborda el proyecto de su filosofía trascendental. Por último, se menciona la polémica sobre las interpretaciones más (...) relevantes de la Crítica de la razón pura en el siglo XX. (shrink)

In this paper I argue that some human reproductive genome editing interventions can be therapeutic in nature, and thus that it is false that all such interventions just create healthy individuals. I do this by showing that the conditions established by a therapy definition are met by certain reproductive genome editing interventions. I then defend this position against two objections: (a) reproductive genome editing interventions do not attain one of the two conditions for something to be a therapy, and (b) (...) some reproductive genome editing interventions are therapeutic but in a nonstandard way. In the Conclusion I call for a more nuanced discussion of the nature of reproductive genome editing interventions. (shrink)

A pesar de la antigüedad de la filosofía, la aparición de la historiografía filosófica es relativamente reciente, pues es Hegel quien le asigna por vez primera una metodología precisa. Esta última apunta a un estudio de los filósofos del pasado que evite su tergiversación; sin embargo, el pensador alemán reconoce que el ejercicio del historiador de la filosofía no puede ser imparcial, dado que sus consideraciones poseen una carga valorativa. Esto ha hecho de la historiografía filosófica una palestra, en la (...) que se enfrentan las más variadas interpretaciones. Frente a este panorama reacciona Jacques Brunschwig: su propuesta consiste en evadir los presupuestos filosóficos que permean a las empresas hermenéuticas; para ello, estima necesario recurrir a técnicas objetivas (paleografía, filología, traducción, edición crítica) que tratan de dilucidar el sentido de un texto. Empero, Pierre Aubenque cuestiona que sea posible hacer historiografía de la filosofía sin poseer intereses filosóficos, ya que su practicante debe tener una afinidad electiva con aquello que estudia. El escrito parte de esta idea para destacar que no hay interpretaciones del pasado que permanezcan indiferentes a las motivaciones actuales. En este sentido, el único criterio posible para evaluar la conveniencia de las interpretaciones es su plausibilidad. (shrink)