Nietzsche and Shaw are famous and infamous: famous for their innovative and influential forms of writing, but infamous for their apparent support of totalitarianism and Nazism. However, while it has long been shown that Nietzsche’s provocative language about “breeding” and “masters and slaves” was intended to enhance culture through competition, it is still an open question how and when Shaw supported biological eugenics. Via Nietzsche’s “philosophical breeding,” this article presents a new reading of Shaw’s Man and Superman: on the one (...) hand, it contrasts Nietzsche’s philosophical Übermensch with Shaw’s eugenic Superman; and on the other hand, it connects Nietzsche’s agonistic enhancement of culture with Shaw’s philosophical reflections in “Don Juan in Hell.” In contrast to Tanner’s support of eugenic breeding in his Revolutionist’s Handbook, Shaw’s Don Juan remarkably resembles Nietzsche’s notion of “philosophical breeding” toward a more competent, truthful, and autonomous orientation that is needed in increasingly complex global politics. (shrink)

John Corcoran and George Boger. Aristotelian logic and Euclidean geometry. Bulletin of Symbolic Logic. 20 (2014) 131. -/- By an Aristotelian logic we mean any system of direct and indirect deductions, chains of reasoning linking conclusions to premises—complete syllogisms, to use Aristotle’s phrase—1) intended to show that their conclusions follow logically from their respective premises and 2) resembling those in Aristotle’s Prior Analytics. Such systems presuppose existence of cases where it is not obvious that the conclusion follows from the premises: (...) there must be something deductions can show. Corcoran calls a proposition that follows from given premises a hidden consequence of those premises if it is not obvious that the proposition follows from those premises. By a Euclidean geometry we mean an extended discourse beginning with basic premises—axioms, postulates, definitions—1) treating a universe of geometrical figures and 2) resembling Euclid’s Elements. There were Euclidean geometries before Euclid (fl. 300 BCE), even before Aristotle (384–322 BCE). Bochenski, Lukasiewicz, Patzig and others never new this or if they did they found it inconvenient to mention. Euclid shows no awareness of Aristotle. It is obvious today—as it should have been obvious in Euclid’s time, if anyone knew both—that Aristotle’s logic was insufficient for Euclid’s geometry: few if any geometrical theorems can be deduced from Euclid’s premises by means of Aristotle’s deductions. Aristotle’s writings don’t say whether his logic is sufficient for Euclidean geometry. But, there is not even one fully-presented example. However, Aristotle’s writings do make clear that he endorsed the goal of a sufficient system. Nevertheless, incredible as this is today, many logicians after Aristotle claimed that Aristotelian logics are sufficient for Euclidean geometries. This paper reviews and analyses such claims by Mill, Boole, De Morgan, Russell, Poincaré, and others. It also examines early contrary statements by Hintikka, Mueller, Smith, and others. Special attention is given to the argumentations pro or con and especially to their logical, epistemic, and ontological presuppositions. What methodology is necessary or sufficient to show that a given logic is adequate or inadequate to serve as the underlying logi of a given science. (shrink)

This book is a collection of articles dealing with criticisms of Robert S. Hartman’s theory of formal axiology. During his lifetime, Hartman wrote responses to many of his critics. Some of these were previously published but many are published here for the first time. In particular, published here are Hartman’s replies to such critics as Hector Neri Castañeda, Charles Hartshorne, Rem B. Edwards, Robert E. Carter, G. R. Grice, Nicholas Rescher, Robert W. Mueller, Gordon Welty, Pete Gunter, George Kimball Plochmann, (...) William Eckhardt, and Robert S. Brumbaugh. Crticial essays and responses to them developed by Rem B. Edwards, Frank G. Forrest, and Mark A. Moore after Hartman’s untimely death in 1973 are also included. (shrink)

HISTÓRIA DA SOCIOLOGIA: O DESENVOLVIMENTO DA SOCIOLOGIA I -/- A SOCIOLOGIA CONTEMPORÂNEA -/- HISTORY OF SOCIOLOGY: THE DEVELOPMENT OF SOCIOLOGY I THE SOCIOLOGY CONTEMPORANY -/- Emanuel Isaque Cordeiro da Silva – IFPE-BJ, CAP-UFPE e UFRPE. E-mails: [email protected] e [email protected] WhatsApp: (82)98143-8399. -/- PREMISSA -/- Se até a década de 1960 podia-se falar em uma Sociologia dividida por países, após essa época, tendo em vista um processo significativo de circulação de informações pelos mais variados meios de comunicação, pode-se dizer que os (...) principais cientistas sociais se tornaram globalizados, assim como a literatura sociológica. As questões sociais, que até então podiam estar localizadas em países ou em blocos de países, também se tornaram mundializadas, e vários pensadores passaram a refletir sobre temas chamados de pós-modernos, hipermodernos ou simplesmente contemporâneos, e que afetam um país, uma região ou todo o mundo. A Sociologia contemporânea, porém, mantém uma relação significativa com as grandes vertentes da Sociologia anterior: • a marxista ou histórico-estrutural, com suas variações; • a durkheimiana ou funcionalista, com o desenvolvimento de um neofuncionalismo; • a weberiana ou compreensiva, com o desenvolvimento da fenomenologia e da hermenêutica; • a teórica e pragmática estadunidense, com variadas linhas. Além dessas vertentes, pensadores como Jean-Gabriel de Tarde e Georg Simmel, que estavam um tanto esquecidos, pelo menos no Brasil, em razão da ênfase em Émile Durkheim, num caso, e em Max Weber, em outro, retomaram seus lugares de destaque. Essas vertentes inspiraram outros tantos pensadores, que – refletindo sobre a realidade em que vivem, mesclando ou não contribuições de diferentes linhas teóricas e formulando uma série de conceitos – demonstram as possibilidades e a diversidade do pensamento sociológico e fazem a Sociologia avançar muito no processo de compreensão da realidade contemporânea. A combinação de diversas vertentes teóricas torna difícil fazer qualquer enquadramento ou mesmo tentar classificar determinados autores. Muitos analistas veem nisso uma crise de paradigmas na Sociologia contemporânea. Essa “crise” poderia ser entendida do ponto de vista epistemológico; entretanto, sempre houve diversidade de epistemologias na Sociologia. Acreditamos que essa diversidade epistemológica, de teorias, de objetos e de métodos, concorrentes ou não, na explicação de fenômenos sociais deve ser vista como indicativo de vigor, e não de decadência. Por fim, indico a seguir, em ordem alfabética, alguns dos pensadores e sociólogos contemporâneos cujo trabalho tem dado especial contribuição à Sociologia desenvolvida no Brasil: Alain Touraine (1925-), Anthony Giddens (1938-), Axel Honneth (1949-), Boaventura de Sousa Santos (1940-), David Harvey (1935-), Edgard Morin (1921-), François Dubet (1946), Gilles Lipovetsky (1944-), Howard S. Becker (1928-), Immanuel Wallerstein (1930-), István Mészáros (1930-2017), Jean Baudrillard (1929-2007), Jürgen Habermas (1929-), Manuel Castells (1942-), Marshall Bermann (1940-2013), Michael Löwy (1938-), Michel Maffesoli (1944-), Néstor García Canclini (1939-), Niklas Luhmann (1927-1998), Norbert Elias (1897-1990), Peter Ludwig Berger (1929-2017), Ralph Dahrendorf (1929-2009), Raymond Boudon (1934-2013), Richard Sennett (1943-), Serge Moscovici (1928 -2014), Thomas Luckmann (1927-2016), Ulrich Beck (1944-2015) e Zygmunt Bauman (1925-2017). -/- REFERENCIAL TEÓRICO -/- CUIN, C. H.; GRESLE, F. História da Sociologia. Trad. Roberto Leal Ferreira. São Paulo: Ensaio, 1994. -/- NERY, M. C. R. Sociologia contemporânea. 1ª ed. Curitiba: IESDE, 2007. -/- NOVA, S. V. Introdução a Sociologia. 6ª ed. São Paulo: Atlas, 2004. -/- SILVA, A. et al. Sociologia em movimento. 2ª ed. São Paulo: Moderna, 2016. -/- 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 o direito autoral. (shrink)

It is a popular thought that emotions play an important epistemic role. Thus, a considerable number of philosophers find it compelling to suppose that emotions apprehend the value of objects and events in our surroundings. I refer to this view as the Epistemic View of emotion. In this paper, my concern is with a rivaling picture of emotion, which has so far received much less attention. On this account, emotions do not constitute a form of epistemic access to specific axiological (...) aspects of their objects. Instead it proposes that they are ways of taking a stand or position on the world. I refer to this as the Position-Taking View of emotion. Whilst some authors seem sympathetic to this view, this it has so far not been systematically motivated and elaborated. In this paper, I fill this gap and propose a more adequate account of our emotional engagement with the world than the predominant epistemic paradigm. I start by highlighting the specific way in which emotions are directed at something, which I contrast with the intentionality of perception and other forms of apprehension. I then go on to offer a specific account of the valence of emotion and show how this account and the directedness of emotions makes them intelligible as a way of taking a position on something. (shrink)

This contribution focuses on three aspects of Nietzsche’s art of living that have become relevant today especially in the United States (but not only here): first, regarding some facets of the economic-political conditions of any contemporary art of living; second, the widespread adoption of Nietzsche’s notion of self-overcoming and artistic self-design in entrepreneurship and individual’s lives; and third, how his notion of ‘incorporation’ has been further developed in current approaches to habit design. Eventually I will show via the example of (...) Anthony Robbins that some notions of Nietzsche’s art of living have become most popular outside of academia, namely in the commercial industries of what has been called ‘self-growth’ or ‘self-development.’. (shrink)

Goethe's objections to Newton's theory of light and colours are better than often acknowledged. You can accept the most important elements of these objections without disagreeing with Newton about light and colours. As I will argue, Goethe exposed a crucial weakness of Newton's methodological self-assessment. Newton believed that with the help of his prism experiments, he could prove that sunlight was composed of variously coloured rays of light. Goethe showed that this step from observation to theory is more problematic than (...) Newton wanted to admit. By insisting that the step to theory is not forced upon us by the phenomena, Goethe revealed our own free, creative contribution to theory construction. And Goethe's insight is surprisingly significant, because he correctly claimed that all of the results of Newton's prism experiments fit a theoretical alternative equally well. If this is correct, then by suggesting an alternative to a well-established physical theory, Goethe developed the problem of underdete... (shrink)

This essay presents a novel approach to specifying the meaning of the concept of populism, on the political position it occupies and on the nature of populism. Employing analytic techniques of concept clarification and recent analytic ideology critique, it develops populism as a political kind in three steps. First, it descriptively specifies the stereotype of populist platforms as identified in extant research and thereby delimits the peculiar political position populism occupies in representative democracies as neither inclusionary nor fascist. Second, it (...) specifies on this basis analytically–normatively the particular stance towards liberal representative democracy (in particular towards popular sovereignty and democratic legitimacy) that unifies populism’s political position and explains how populist politics can be compelling for democratic citizens. The normative core (populist ideology) turns out to require no more than two general principles of legitimizing political authority by elections. Surprisingly, it does not need a separate anti-pluralist or exclusionary commitment: it entails it. Third, this normative model allows a response to a contested question in the theoretical discussion, namely, whether populism (properly specified) can be democracy-enhancing. The article defends the negative answer in virtue of the normative core alone and does so as much vis-à-vis a minimal (purely electoral) as vis-à-vis a normatively ambitious (liberal) conception of democracy. The reconstruction of the normative core of populist ideology enables a novel argument to show that populism is incompatible with the continued democratic legitimation of political authority even in the normatively most austere conception of ‘electoral democracy’, not just with ‘liberal democracy’. Assuming a normatively more ambitious concept of democratic legitimation in terms of political autonomy, the model also produces an extremely direct argument showing that populists cannot fulfil their promise of ‘taking back control’ over political decision-making to the population. (shrink)

Starting from Jaspers’ analysis of attitudes in Psychologie der Weltanschauungen and analyzing their causes, we find an essential description of the human being. The human condition of being in the world (Heidegger, Jaspers) can be troubled (Freud, Jung). However, this is characteristic for human life (Jaspers, Schellenbaum). Among all attitudes, the enthusiastic one is the more consistent with human being’s dynamic nature (Bergson, Jaspers, Schellenbaum). The human being feels himself deeply touched (Scheler, Jaspers) and becomes stunned. The aim of the (...) paper is to show that the enthusiastic view is well exposed by the act of singing. Traditionally analysed in connection with art (Cassirer, Solger, Wackenroder), the enthusiastic view gives us a “sound image” of the human being since his childhood (Gehlen, Leydi). In everyday life and by all its difficulties (Freud, Jung, Schellenbaum, Jaspers), the human being discloses his nature in acoustic manifestations (Keil, Kafka, Wackenroder) by expressing the enthusiastic mode. (shrink)

How can sound and space be connected not only in a metaphorical sense? Over the last decades, philosophy of sound, aesthetics, and musicology have shown increasing interest in space inquiry. However, the way we interact with each other, communicate in space, and gather information about/in space is rooted in sound in a completely different way from those of musical metaphors. In this paper, I present an analysis of the role sound plays in the constitution of both space and relations of (...) intimacy within it. Starting from the wealthy tips that E. T. Hall gives to us in order to delineate a new understanding of proxemics that includes sound experience, I argue that sound, silence, and noise are essential to determine the intimate space and the way we interact with it. Moving from a classical proxemics perspective, the analysis will focus on the intimate relation between sound, space, and body, dialoguing with phenomenology, anthropology, semiotics, and philosophy of space. (shrink)

Is it possible to conceptualize the sound image? How can we talk about the intertwined between visual image and sound? When precisely is there a sound image? In this article, I specify what is not a sound image, and I analyze three forms of what should be considered a sound image. Understood as a form of experience, the sound image is linked to a subject, but at the same time is independent from him: it is a world manifestation.

This essay investigates, via the concepts of the philosophy of orientation, Annie Duke’s decision-making theory in "Thinking in Bets" and scrutinizes as to what extent one can universalize the 'orientation skill' of decision-making with regard to our everyday and professional life.

From the very beginning, phenomenology met with sound inquiry. Not only the relationship between Husserl and Stumpf, whose investigations influenced numerous philosophers and twenty-century trends, but a whole musicological thread (Mersmann, Eimert, Güldenstein, Bekker) referred to phenomenology during the twenties and following decades (Besseler, Leibowitz, Schaeffer, Rognoni). From another side, explicit aesthetic reflections are traceable in the Göttingen Circle but also in W. Conrad, Schütz, Plessner, and Anders-Stern. Even Heidegger, Merleau-Ponty, up to Smith, Ihde, Dufrenne, Clifton, Ferrara, and Piana, which (...) more or less systematically dealt with sound. The aim of this work is to show the fundamental cores of a phenomenology of sound; then, the continuing need for research. Through themes like the constitution of the sound-object, the phenomenological distinction between sounds and noises, and the spatial features of sound, the phenomenological scenario of sound inquiry will be pointed out and analyzed. (shrink)

Husserl and the phenomenology of religion have a delicate relationship that combines direct references to religious themes with broader analyses subsumable under the more general phenomenology of consciousness. This paper shows the themes and problems of a Husserlian phenomenological analysis of religious consciousness through an encounter with its elements. Word, Prayer, relationship with the Sacred and Faith are some of the indelible traces of a phenomenology of religious consciousness. The belief, however, is that phenomenology can be spoken of if and (...) only if the themes are addressed through the analysis of consciousness as the method teaches. Thus, an analysis of religious lived-experiences and transcendence (subjective and absolute) is joined by such phenomenologically diriment questions as a possible dichotomy between transcendence of immanence or immanence of transcendence. (shrink)

Quine claims that holism (i.e., the Quine-Duhem thesis) prevents us from defining synonymy and analyticity (section 2). In Word and Object, he dismisses a notion of synonymy which works well even if holism is true. The notion goes back to a proposal from Grice and Strawson and runs thus: R and S are synonymous iff for all sentences T we have that the logical conjunction of R and T is stimulus-synonymous to that of S and T. Whereas Grice and Strawson (...) did not attempt to defend this definition, I try to show that it indeed gives us a satisfactory account of synonymy. Contrary to Quine, the notion is tighter than stimulus-synonymy – particularly when applied to sentences with less than critical semantic mass (section 3). Now according to Quine, analyticity could be defined in terms of synonymy, if synonymy were to make sense: A sentence is analytic iff synonymous to self-conditionals. This leads us to the following notion of analyticity: S is analytic iff, for all sentences T, the logical conjunction of S and T is stimulus-synonymous to T; an analytic sentence does not change the semantic mass of any theory to which it may be conjoined (section 4). This notion is tighter than Quine's stimulus-analyticity; unlike stimulus-analyticity, it does not apply to those sentences from the very center of our theories which can be assented to come what may, even though they are not synthetic in the intuitive sense (section 5). Conclusion: We can have well-defined notions of synonymy and analyticity even if we embrace Quine's holism, naturalism, behaviorism, and radical translation. Quine's meaning skepticism is to be repudiated on Quinean grounds. (shrink)

This paper analyses Spalding’s Betrachtung über die Bestimmung des Menschen (1748) through a translation proposal that tries to point out the human disposal to act ethically. In accord with modern German use, I argue for a translation of Bestimmung as disposition. In the first part of the article, I deal with the relevant issues for a philosophy of human experience that are present in Spalding’s text. In the second one, I bring the translation proposal into the philosophical domain showing how (...) the Bestimmung as disposition suits the human nature, in particular for what concerns the ethics, namely the way humans are arranged to act with others, and things in a non-egoistic mode. The analysis rests on two philosophical concepts: Sorge (Heidegger) and Liebe (Jaspers), that give a description of the essential relational component of human beings in which to take care, to love, and to discover our surrounding world are the key points. (shrink)

Ziel dieses Papiers ist es die Ordnungsethik – einen bereichsethischen Ansatz, der derzeit vor allem für wirtschaftsethische Fragestellungen benutzt wird – als eine universelle Methode zur Analyse von bereichsethischen Fragestellungen vorzustellen. Um das Vorhaben handhabbar zu machen, muss es in zweierlei Hinsicht eingeschränkt werden. Zum einen kann es sich hier natürlich nicht um eine voll ausgearbeitete Methodologie für die Analyse von bereichsethischen Fragestellungen handeln, sondern nur um eine methodische Skizze. Zum anderen soll es in diesem Papier im Wesentlichen um solche (...) bereichsethischen Fragestellungen gehen, deren Lösung die Implementierung von formellen wie informellen Regeln erfordert. (shrink)

Ever since the early days of quantum mechanics it has been suggested that consciousness could be linked to the collapse of the wave function. However, no detailed account of such an interplay is usually provided. In this paper we present an objective collapse model where the collapse operator depends on integrated information, which has been argued to measure consciousness. By doing so, we construct an empirically adequate scheme in which superpositions of conscious states are dynamically suppressed. Unlike other proposals in (...) which “consciousness causes the collapse of the wave function,” our model is fully consistent with a materialistic view of the world and does not require the postulation of entities suspicious of laying outside of the quantum realm. (shrink)

Whilst arguing for sounds as repeatable objects does not seem suitable to our auditory experience, considering them as events can then help us understand some of their main features. In this sense, sounds are events happening to material objects; they have a beginning and an end; they are ephemeral entities that we cannot grasp as ordinary objects. Nevertheless, supporters of event theory usually focus on the autonomous status that sounds manifest from the things in the world. Conversely, when we hear (...) sounds, we hear what and where they are sounding even in those theories that I will call detached-sound theories; in hearing them we hear how different materials create different sounds. Within the different positions of the event theory to pure-event or acousmatic proposal, the importance and role that the material has in the creation of diverse sounds does not always seem to be recognized. In this paper, I therefore aim to show how the materiality of resonating bodies and objects is given in all forms of auditory experience, not until analyzed the differences between object and event accounts in the philosophy of sound. (shrink)

The notion of hyle seems problematic for a phenomenological foundation of experience. For this very reason, its completed invalidity was generally postulated. At the same time, there are many reflections in Husserlian writings that help us understand it better. This paper attempts to show how hyletic experience, by existing in the lived body, triggers in parallel rhythmic, vibrating, and sonorous experiences as bodily experiences. Sounds are experienced by the body before any reflections or conscious experiences of them. In this way, (...) the aporetical instance of hyletic data founds a proposal of resolution in the fundamental corporeal experience of sound. (shrink)

In the last few years, the idea of human being has been enlarged from the individual closeness to morphogenetic openness. Concurrently with discovers and researches into invisible worlds that live with human beings – microbes, fungi, bacteria, etc. – a debate has opened up that agrees with recent positions in the field of ontology. The human being is capable of poietic openness and is defined by relations. Anyway, an absence of a rigorous conceptualisation of the individualising process remains latent to (...) the discourse. A classic principle of individualisation is probably incomplete. This paper brings into dialogue individualisation with singularisation through the manifestation process of expression in accordance with recent theoretical enactments of hybridisation processes. (shrink)

I suoni e le immagini sembrano appartenere a due forme dell’esperienza profondamente distinte. Due registri sensoriali antitetici cui corrispondono due fenomeni accostabili, ma mai completamente unibili. Eppure si ricorre spesso all’espressione immagine sonora, che cosa si intende precisamente? Esiste un punto in cui i suoni e le immagini si appartengono reciprocamente? Può un’immagine risuonare e un suono essere anche un’immagine? Il testo cerca di rispondere a questi quesiti scavando e intarsiando una concettualizzazione dell’immagine sonora attraverso un dialogo con la semiotica, (...) la fenomenologia e la filosofia dell’arte. Arricchendosi di una riflessione sul rapporto con il pensiero, l’indagine sull’immagine sonora si declina in tre momenti distinti: il suono con un fondamento d’immagine in cui l’elemento fondante è dato dalla presenza dell’immagine nel suono; il suono e l’immagine che si equivalgono orizzontalmente fondendosi l’uno con l’altra; l’immagine con un fondamento sonoro, in cui si rintracciano presenze sonore nell’immagine visiva. (shrink)

The focus of this article is on the pragmatic presuppositions involved in the use of general terms in inductive practices. The main thesis is that the problem of characterizing the assumptions underlying the projection of predicates in inductive practices and the ones underlying the classification of crtain general terms as «natural kind terms» coincide to a good extent. The reason for this, it is argued, is that both classifications, «projectibility» and «natural kind term», are attempts to answer to the same (...) semantico-epistemological phenomenon, viz. underdertermination. It is proposed a «deflationary» reading of the so-called «theory of direct reference» as to enable an evaluation of its contribution to epistemological problems associated with this kind of phenomena, as well as it is argued that a purely de facto account of projectibility is not viable. The resulting hypothesis is that the conception of «natural kind terms» is only interesting insofar as they are seen as a kind of projectible general terms and thus as parts of classifications used in natural science, more generally, in inductive practices, and that this is a perspective that makes undue metaphysical readings avoidable. (shrink)

The notion of “empire” in Hardt and Negri’s political theory indicates a new postmodern sovereignty, able to lead the capital accumulation in the global market era. With the concept of “empire”, Hardt and Negri want to overtake the imperialism doctrines, considered by the two authors unable to understand correctly the global world. The aim of this essay is to clarify the conceptual contraposition between “empire” and “imperialism” offering a brief description of the international debate raised by the publication of “Empire” (...) by Hardt and Negri, in order to present the different positions and describe strengths, contradictions and aporias. (shrink)

I present three versions –Grimm, Offe and Streeck—of a general argument that is often used to establish that the EU-institutions meets a legitimacy-disabling condition, the so called “no demos” argument (II), embedding them in the context of the notorious “democratic deficit” suspicions against the legal system and practice of the EU (I). After examining the logical structure behind the no-demos intuition considered as an argument (III), I present principled reasons by Möllers and Habermas that show why the “no demos” argument (...) fails to have bite in discussions of the legitimacy and status of the supranational level in the multi-level EU-architecture. These are complemented by another principled reason arising from John Dewey’s conception of the “public” as a clearer alternative for the “popular” requirement of democratic legitimation (IV). I conclude that all three conceptions together suggest that the hunt after pre-politically existing peoples as foundations of democratic legitimacy expresses no more than methodological nationalism without any footing in the material and conceptual requirements of democratic legitimation. Given the absence of a principled problem with the legitimacy of the priority and interference of supranational EU-law in the national legal and political orders, there are thus also no principled reasons to abandon or discredit the European project in the absence of a European nation or society. (shrink)

Heidegger’s ontologische Differenz imposes methodological limits which strictly mark his philosophy for rigor and determinacy. If it is not possible to think Being from the categories of the entity, it is also true that the difference is a tank of possibilities and developments to which Heidegger himself hints at. From the accuracy of the early works to the overturning of the problem in the later works, the ontological difference is a constant of Heideggerian thought. This paper seeks to push Existenz (...) from a mode of being of Dasein to a mode of giving of Seiende. In accordance with his late writings, bringing the question of the Being­-existence bond towards the perspective of the entity – and not only the entity among entities that poses the question –, the development of the problem in Heidegger’s meditation is analysed through the questions of ontological difference – the mode of negation, the between of distinction, the specific situatedness that defines experience, the Being, as a member of ontological difference, in its connection to the Nichts, the Event as a relaxation of the connection between Sein and Seiende. The entity that is exist­ent is the convergence point of the Event where Being and existent, Being and existence, are not in contrast, but protrude (ragen) towards each other revealing the traits of a Seyende des Seyns, of the entity of Being. (shrink)

Psychological and neuroscientific inquiry pointed out the value of attention for auditory perception. Recent studies have identified that the problem is not one of finding a location for a given task, but of identifying how and what one wants to do with a given stimulus. This radicalises the problem of attention in perception. In this paper I try bring experimental research into dialogue with social role of emotions and attention in sonorous and musical field from the point of view of (...) anthropology and ethnomusicology. (shrink)

Metamorphosis as it is represented by some pre-historical artists seems problematic for our occidental point of view. In fact, it seems to be strongly against identity and law of non-contradiction. Becoming in general is also viewed as an error or exception by our classic point of view. This very claim can conduct to theories of non-classical logic. Deleuze and Guattari in their monumental work had tried to offer enormous contributions in order to comprehend the becoming phenomenon. Through a pre-historical representations (...) analysis, with also an intrusion in contemporary art's field, I want to confront with possible metamorphosis representations remain theoretically founded in the deleuzian proposal in dialogue with phenomenological inquiry. New principle of individuation and analysis of expression provide new looks to arisen problems with classical logic and metamorphosis representations, which will be acceptable and comprehensible as art shows. (shrink)

L'articolo analizza i fondamenti delle indagini percettive nell'impostazione fenomenologica. In particolare l'ambito uditivo si struttura in modalità, ricezioni ed analisi che, attraverso la critica di vari autori (Husserl, Heidegger, Dufrenne, Ihde, Schaeffer), si mostrano articolate in due direzioni (soggetto-oggetto e oggetto-soggetto). L' analisi delle componenti costitutive porta a riconoscere come ricorrente tra autori differenti quell'impostazione del problema la quale asserisce che, se da un lato non può prescindere dall'attività percettiva, come attività propria del soggetto, dall'altro questa stessa cerca una legittimità (...) emergente dalle cose stesse. La costituzione, una volta riconosciuto il darsi dell'oggetto sonoro, risiede, tuttavia, nelle attività percettive che delineano così il differenziarsi degli ascolti. (shrink)

Man avoids solitude through _divertissement_ because he is afraid of what staying alone entails: thinking about himself (Pascal). Furthermore, man seeks isolation in order to gain ambition and reputation (Montaigne). However, solitude is really different from isolation and it is a fundamental emotional condition. Heidegger’s analysis of the forms of boredom adapts to and relates to the specific dynamic of solitude, showing that it is a part of human being’s structure despite his experience appearing controversial. Even if man lives in (...) modern apartments and one-room apartments, he is in a condition of co-isolation (Sloterdijk) that differs from solitude. There is a space solitude (Foucault) that involves – or can involve – human isolation, but we only experience essential solitude in sleep (Merleau-Ponty, Blanchot, Perec) where man detached himself from himself and he is really alone, from himself and the others. The forms of solitude lead the analysis towards impersonal activity. (shrink)

Article presenting basic methodological tenets in Goodman's philosophical development with their mutual connections, like the new riddle of indutcion, counterfactual conditionals and his use of reflective equilibrium as a methodological basis.

This article analyzes whether Brandom’s ISA (inferential-substitutional-anaphoric) semantics as presented in Making It Explicit (MIE) and Articulating Reasons (AR) can cope with problems resulting from inferentialism’s near-implied meaning holism. Inferentialism and meaning holism entail a radically perspectival conception of content as significance for an individual speaker. Since thereby its basis is fixed as idiolects, holistic inferentialism engenders a communication-problem. Brandom considers the systematic difference in information among individuals as the „point“ of communication and thus doesn’t want to diminish these effects (...) of inferentialism. Instead, explains communication with a model of “navigating among perspectives without sharing contents”. The crucial element in this navigation-model is the functioning of anaphoric connections between tokens uttered in discourse that can be used by every individual speaker in their own perspectival semantic substitution-economies. The heart of Brandom’s semantics is the thesis of the purely inferential, hence non-referential nature of anaphora, coupled with the claim that anaphoric-inferential semantic mechanisms yield sufficient conditions for mutually successful “information-extraction” or interpretation. This article disputes the thesis and denies the claim. Regarding the former it is observed that all of Brandom’s plausible reconstructions of anaphoric discourse-structures rely on covert “reference-infiltrations” that can’t be eliminated. Regarding the latter, a new argument based on context-sensitive semantic phenomena in anaphoric settings shows that the crucial distinction between initiator or anaphoric antecedent and anaphoric dependent cannot be drawn according to Brandom’s own premises without overt and irreducible referential premises. The article concludes that either Brandom’s semantics can offer determinate contents, but then must accept genuinely referential semantic primitives, or else it leaves utterance-contents undeterminable and hence cannot explain communication. (shrink)

The existence of singularities alerts that one of the highest priorities of a centennial perspective on general relativity should be a careful re-thinking of the validity domain of Einstein’s field equations. We address the problem of constructing distinguishable extensions of the smooth spacetime manifold model, which can incorporate singularities, while retaining the form of the field equations. The sheaf-theoretic formulation of this problem is tantamount to extending the algebra sheaf of smooth functions to a distribution-like algebra sheaf in which the (...) former may be embedded, satisfying the pertinent cohomological conditions required for the coordinatization of all of the tensorial physical quantities, such that the form of the field equations is preserved. We present in detail the construction of these distribution-like algebra sheaves in terms of residue classes of sequences of smooth functions modulo the information of singular loci encoded in suitable ideals. Finally, we consider the application of these distribution-like solution sheaves in geometrodynamics by modeling topologically-circular boundaries of singular loci in three-dimensional space in terms of topological links. It turns out that the Borromean link represents higher order wormhole solutions. (shrink)

Listening is not an incorporeal experience; we do not listen with our non-extended minds. We listen with all our body, and music can change completely our personal structure. It is through sound experience that we change and asset ourselves. Studies in the doctrine of affects often use sonorous metaphors and concepts such as Stimmung, resonance, consonance, that refer to sound experience. In this paper, I try first of all to show how listening is rooted in body experience. Then, I argue (...) for a new consideration of the notion of person that takes into account the fundamental sonorous basis – psycho-acoustic – of its constitution. Thanks to sounds we can reach a new conceptualization of emotional relations between persons which we attain through the person’s ordo amoris. Additionally, with the analysis of sounds we grasp some aspects of emotional experience related to the singular person (intra-personal). So, if sounds are profoundly related to corporeal experience, so strongly involving affects as to modify our personal structure and form a person’s constitution, and affects can really do that, their relationship need to be inquired where both sound experience and affection are rooted: corporeity. (shrink)

-/- In Kafka's work there are many examples of metamorphic instances. Die Verwandlung is obviously the first case that we are used to know as a real metamorphic example. However, it is not the only one, for examples Odradek, but also the way Kafka describes the encounter between characters or the characteristics of some of them (Das Schloss). The paper tries to conceptualize the metamorphosis through a distinction between two forms: (1) metamorphosis or transformation that allows us to know from (...) where what is transformed comes (start) and where it arrives (arrival); (2) becoming that shows a tension between two different conditions or that not allows us to grasp something because of his intangibility. All this will be examined using the monumental work of Deleuze and Guattari and a phenomenology of metamorphosis developed by Conci. (shrink)

Filosofia plectica è una filosofia che pensa il rapporto che le cose, intese come entità complesse, intrattengono con l’intorno. È un’esigenza che nasce dal pensiero che le cose siano sempre un po’ intrecciate, non così semplici ma neanche così complesse. A partire dal rapporto con il mondo, animali, microbi, funghi, piante, foreste, pietre, cose, oggetti e materiali vengono visti come membri di un rapporto attivo con l’intorno attraverso la forma sinallagmatica di un mutuo scambio. Secondo questa proposta ogni ente è (...) un dimorante, accoglie e rilascia le tracce intense del suo esistere. -/- . (shrink)

The relationship between knowledge and vision seems really consolidated. It started in ancient Greece and we can found its basis in Plato. The history of logos as reason and as western foundation of culture gives us enormous examples in terms of metaphors and approaches in the knowledge-vision relationship. «I see it» is like «I know it». However if we look at the basis of logos we find the deep meaning of gathering, composition, bond and bind (lèghein), so as to we (...) could choose «to gather» as the best translation of logos (Hoffmann). My aim is to show how this key feature is represented by sounds. To think is to link information, memories and so on and the principal property of sound is union and merger. We can argue for a «sonorous thought» but in reality this property is simply the founding element of thought and reason. In fact if we analyse the limits of our knowledge (Kant, Plessner) we discover the incorrectness of knowledge-vision relationship – like the knowledge-discourse relationship. We should investigate this guideline as the recent research for Covid-19 vaccine has shown. (shrink)

Metamorphosis seems problematic for our occidental point of view. Becoming in general is viewed as an error or exception by our classic standpoint. In fact, it is strongly against identity and law of non-contradiction: A is fundamentally something different from B and for A it is impossible to be at the same time B. We need to think A as what-becomes-B in order to make metamorphosis possible. Anyway, how can A become B? As a matter of fact, this very claim (...) has been historically the most common critic opposed to becoming. Deleuze and Guattari in their monumental work had tried to offer an enormous contribution to a few related problems. Redefining the subject as an event described by movement and affect can exceed the metamorphosis’ aporia. This new principle of individuation provides a new look upon arisen questions primarily because affects and movements are constant coordinates that define how metamorphosis is experienced. The paper tries to show how the betweenness in action in the encounter with people, human beings, things, animals, plants and minerals defines the logic field of metamorphosis. This is shown in dialogue with the ontological turn in anthropology that is particularly focused on this affective and lively dimension of encounter especially among Amazonian populations. Actually this is also what happens in our – occidental and classical but live – relation with things and objects, as long as we try to think a real conceptualisation of experience. (shrink)

This essay aims at clarifying the concept of «multitude» through a comparison between Negri’s work and some of the critiques addressed to his thought. In the first part of the paper, I will consider the relationship between multitude and the individual, in order to confute those who think that the category of «multitude» is a liberal one. Then, I will analyze the connection between the multitude and class-working class, so as to highlight that in Negri’s theory there is not an (...) opposition between those categories. Finally, the last paragraph will examine the forms of the «multitudinarian class struggle» and the hiatus existing between will and potentiality of the multitude related to the issue, still not resolved, of its organization. That is, the long-standing issue of the relationship between theory and «practice» of the multitude. (shrink)

Il dilemma «autonomia del politico-autonomia del sociale» ha le sue radici in quello tra trascendenza e immanenza, e si riproduce nel corso di tutta l’elaborazione teorica di Laclau e Negri, dagli scritti degli anni ’70 fino agli interventi più recenti. Queste due impostazioni teoriche si intersecano in un dialogo a distanza, la cui analisi permette di cogliere gli aspetti salienti di differenziazione e i motivi profondi di incompatibilità, ma anche di dimostrare che, considerato in questi termini, tale dilemma non ha (...) soluzione. Questo intervento si propone di indagare la dicotomia tra «sociale» e «politico» in Negri e Laclau tramite un’attenzione particolare alle categorie di immanenza e trascendenza, con l’obiettivo di mostrare come le due posizioni si escludano a vicenda poiché entrambe formulate nei termini di un aut aut tra «politico» e «sociale» dove i due lemmi vengono esclusivamente giocati uno contro l’altro. Così facendo, i due non affrontano realmente la questione del rapporto tra «sociale» e «politico», ma scelgono semplicemente una delle due parti escludendo – o contrastando – l’altra. Per prima cosa, verrà fatta emergere l’autonomia del politico all’opera nei lavori di Laclau: in un percorso a ritroso dagli scritti più recenti (a partire dalle critiche che egli muove a Negri e Hardt) fino ai primi testi pubblicati, verrà mostrata la priorità che Laclau attribuisce al «politico» a discapito del «sociale», e come in questa impostazione sia fondamentale il rifiuto della categoria di immanenza. In secondo luogo, l’attenzione verrà dedicata agli interventi di Negri dagli anni ’70 ad oggi, compresi alcuni «scambi diretti» con Laclau. Verrà evidenziato il modo in cui Negri, per sfuggire all’autonomia del politico, elabora una autonomia del sociale in cui il rapporto tra «sociale» e «politico» viene concepito unicamente come conflittuale, ovvero come tentativo continuo del «politico» e della sua trascendenza di annichilare il «sociale» e le sue potenzialità costituenti. In conclusione, si osserverà che i termini in cui Negri e Laclau concepiscono il «sociale» e il «politico» a partire dalle categorie di trascendenza e immanenza (e le rispettive «autonomie» che producono) impediscono di pensare un rapporto tra «sociale» e «politico» che preveda una interazione tra lotte sociali e organizzazione politica, e dunque escludono la possibilità da una parte che le lotte sociali si consolidino nel tempo e formalizzino le loro conquiste immediate, dall’altra che le organizzazioni politiche non si svuotino della loro sostanza restando meri simulacri. (shrink)

Graham Priest has influentially claimed that the Sorites paradox is an Inclosure paradox, concluding that his favored dialetheic solution to the Inclosure paradoxes should be extended to the Sorites paradox. We argue that, given Priest’s dialetheic solution to the Sorites paradox, the argument purporting to show that that paradox is an Inclosure is unsound, and discuss some issues surrounding this fact.

Examines the role of philosophical analysis for the understanding and realization of human rights. Relies on two historical events: the framing of the universal declaration of human rights and recent emphasis on global justice. Suggests that power and moral authority of human rights does not depend on a previous thorough consideration of this notion, and also that this authority is not compatible with any theory. Argues also that philosophical analysis is important for the understanding of the idea of global justice (...) and quite irrelevant for its realization.<<<--------------------->>> -/- Se examina la relevancia de los análisis filosóficos para la conceptualización y para la realización de los derechos humanos, a partir de dos episodios concretos: la elaboración de la declaración universal de los derechos humanos y los planteamientos recientes sobre la justicia global. Se propone que la fuerza y la autoridad moral de los derechos humanos no depende de que se haya llevado a cabo un examen exhaustivo de esta noción, pero también que esa autoridad no es compatible con cualquier teoría sobre ello. Y se defiende la relevancia del análisis filosófico de la idea de justicia global y la irrelevancia de la filosofía para su realización. (shrink)