Violence is signaled by a mark of discontinuity, interruption, rupture. The tripartite temporality of violence, with its strong focus on the present, points to the originary violence. Moreover, the violent event is structuring the order of the action sequences in an actual violent (embodied) interaction. The interactional dynamics in violent encounters between co-present actors shapes the specific forms of the experiencing in (and of) the violent interaction. Based on how violence is experienced in an interactive situation, the phenomenon of violence (...) articulates itself according to three coordinates: directedness, co-performativity and de-capabilisation. The outlining of the structure of the lived experience of violence is revealing something irreducible in it. To understand the experience of violence as such, I propose that we accept the idea of violence per se and depart from the idea that the acts of violence are essentially moral actions. The core of the ethical-moral discussion concerning violence should be grounded instead on the moment of conversion identifiable when we take into account the reaction to violence. (shrink)

One of the criteria to a strong principle in natural sciences is simplicity. This paper claims that the Free Energy Principle (FEP), by virtue of unifying particles with mind, is the simplest. Motivated by Hilbert’s 24th problem of simplicity, the argument is made that the FEP takes a seemingly mathematical complex domain and reduces it to something simple. More specifically, it is attempted to show that every ‘thing’, from particles to mind, can be partitioned into systemic states by virtue of (...) self-organising symmetry break, i.e. self-entropy in terms of the balance between risk and ambiguity to achieve epistemic gain. By virtue of its explanatory reach, the FEP becomes the simplest principle under quantum, statistical and classical mechanics conditions. (shrink)

Die Abhandlung entwickelt und vertritt folgende Thesen: (1) Brentanos Vier-Phasen-Theorie wurde unabhängig von Comtes Drei-Stadien-Gesetz entworfen . (2) Aber Brentano legte großen Wert darauf, die Übereinstim- mung beider Theorien zu unterstreichen . (3) Beide Theorien gehen von verschiedenen Geschichtsauffassungen aus: Comtes Theorie schließt die Geschichte der fundamentalen positiven Wissenschaften ein, die geradli- nig verläuft, stets aufwärts führt und durch keine gesetzmäßig auftretenden Verfallsphasen belastet wird, aber dennoch Stagnationen kennt . Dagegen bezieht sich Brentanos Theorie vorwiegend auf die Geschichte der Philo- (...) sophie, allerdings indirekt auch auf die schönen Künste . Dabei verlaufen die historischen Entwicklungen zyklisch und kennen Perioden des wissen- schaftlichen Auf- und Niederganges, die sich wiederholen . (4) Beide The- orien enthalten verschiedene Strategien, die auf eine grundlegende Erneu- erung der Philosophie abzielen . Für Comte gilt, dass die neue Philosophie positiv und unabhängig von der philosophischen Tradition arbeiten müsse . Dagegen vertritt Brentano die Auffassung, nach der die Philosophie von ihrer Methode her der Naturwissenschaft analog empirisch forscht und da- bei der philosophischen Tradition prinzipiell verpflichtet bleibt. (shrink)

Advancing a radically enactive account of cognition, we provide arguments in favour of the possibility that cultural factors permeate rather than penetrate cognition, such that cognition extensively and transactionally incorporates cultural factors rather than there being any question of cultural factors having to break into the restricted confines of cognition. The paper reviews the limitations of two classical cognitivist, modularist accounts of cognition and a revisionary, new order variant of cognitivism – a Predictive Processing account of Cognition, or PPC. It (...) argues that the cognitivist interpretation of PPC is conservatively and problematically attached to the idea of inner models and stored knowledge. In abandoning that way of understanding PPC, it offers a radically enactive alternative account of how cultural factors matter to cognition – one that abandons all vestiges of the idea that cultural factors might contentfully communicate with basic forms of cognition. In place of that idea, the possibility that culture permeates cognition is promoted. (shrink)

This paper argues that it is possible to embrace the predictive processing framework (PP) without reducing affordances to inferential perception. The cognitivist account of PP contends that it can capture relational perception, such as affordances. The rationale for this claim is that over time, sensory data becomes highly-weighted. This paper, however, will show the inconsistency of this claim in the face of the cognitivist premise that ‘encapsulated’ models can throw away ‘the body, the world, or other people’ [Hohwy 2016: 265]. (...) It is then showed how it is possible to embrace a non-cognitivist reading of PP—one that does not need to reduce affordances to representational content. (shrink)

In this paper, we present two proofs of the reciprocal butterfly theorem. The statement of the butterfly theorem is: Let us consider a chord PQ of midpoint M in the circle Ω(O). Through M, two other chords AB and CD are drawn, such that A and C are on the same side of PQ. We denote by X and U the intersection of AD respectively CB with PQ. Consequently, XM = YM. For the proof of this theorem, see [1]. The (...) reciprocal of the butterfly theorem has the following statement: In the circle Ω(O), let us consider the chords PQ, AB and CD which are concurrent in the point M≠O, such as the points A and C are on the same side of the line PQ. Let X and Y respectively be the intersections of the chord PQ with AD and BC respectively. If XM = YM, then M is the middle of the chord PQ. (shrink)

The Dignity of the Children according to the New Testament teaching should be a landmark for modern era. New Testament raised the dignity of the unborn child, from a simple mass of cells to a child who has the right to be born and live. The child born has the value of a person that to enjoy family and society not only for economic potential but for the soul value as they bear the image of God. Children of different ages (...) have the right to be baptized, have access to the grace of the Sacraments and become saints. In fact the true dignity of man is his power to become a saint. And the child is the image of the saint, heir of the Heaven. (shrink)

There are two fundamental models to understanding the phenomenon of natural life. One is thecomputational model, which is based on the symbolic thinking paradigm. The other is the biologicalorganism model. The common difficulty attributed to these paradigms is that their reductive tools allowthe phenomenological aspects of experience to remain hidden behind yes/no responses (behavioraltests), or brain ‘pictures’ (neuroimaging). Hence, one of the problems regards how to overcome meth-odological difficulties towards a non-reductive investigation of conscious experience. It is our aim in (...) thispaper to show how cooperation between Eastern and Western traditions may shed light for a non-reductive study of mind and life. This study focuses on the first-person experience associated withcognitive and mental events. We studied phenomenal data as a crucial fact for the domain of livingbeings, which, we expect, can provide the ground for a subsequent third-person study. The interventionwith Jhana meditation, and its qualitative assessment, provided us with experiential profiles based uponsubjects' evaluations of their own conscious experiences. The overall results should move towards anintegrated or global perspective on mind where neither experience nor external mechanisms have thefinal word. (shrink)

Kurt Gödel wrote (1964, p. 272), after he had read Husserl, that the notion of objectivity raises a question: “the question of the objective existence of the objects of mathematical intuition (which, incidentally, is an exact replica of the question of the objective existence of the outer world)”. This “exact replica” brings to mind the close analogy Husserl saw between our intuition of essences in Wesensschau and of physical objects in perception. What is it like to experience a mathematical proving (...) process? What is the ontological status of a mathematical proof? Can computer assisted provers output a proof? Taking a naturalized world account, I will assess the relationship between mathematics, the physical world and consciousness by introducing a significant conceptual distinction between proving and proof. I will propose that proving is a phenomenological conscious experience. This experience involves a combination of what Kurt Gödel called intuition, and what Husserl called intentionality. In contrast, proof is a function of that process — the mathematical phenomenon — that objectively self-presents a property in the world, and that results from a spatiotemporal unity being subject to the exact laws of nature. In this essay, I apply phenomenology to mathematical proving as a performance of consciousness, that is, a lived experience expressed and formalized in language, in which there is the possibility of formulating intersubjectively shareable meanings. (shrink)

With neurons emergence, life alters itself in a remarkable way. This embodied neurons become carriers of signals, and processing devices: it begins an inexorable progression of functional complexity, from increasingly drawn behaviors to the mind and eventually to consciousness [Damasio, 2010]. In which moment has awareness arisen in the history of life? The emergence of human consciousness is associated with evolutionary developments in brain, behavior and mind, which ultimately lead to the creation of culture, a radical novelty in natural history. (...) It is in this context of biological evolution of conscious brains that we raise the question: how conscious brains connect with each other? In order to answer it, I will explore how brain states and conscious states each participate in dynamic interactive processes involving the whole organism. I will argue that a possible way to overcome the hard problem of consciousness might be based on the notion of embodiment as a process of embedding the mental in the living organism relating dynamically with the environment through the sensorymotor experience. In order to do so, I will provide an assembly between an anthropologic perspective of consciousness with contemporary Philosophy of Mind, Interaction Theory [Gallagher 2001, 2008; Zahavi 2001, 2008; Fuchs and De Jaegher 2009]. (shrink)

Schizophrenia is usually described as a fragmentation of subjective experience and the impossibility to engage in meaningful cultural and intersubjective practices. Although the term schizophrenia is less than 100 years old, madness is generally believed to have accompanied mankind through its historical and cultural ontogeny. What does it mean to be “mad”? The failure to adopt social practices or to internalize cultural values of common sense? Despite the vast amount of literature and research, it seems that the study of schizophrenia (...) and of the psychoses is suffering from a generic disintegration. In this introduction, we offer an historical overview of the variety of theories and approaches to schizophrenia. We also provide an overview of how the authors in this volume attempt an integrative account where training, practice, theory and research are considered as parts of a larger whole. This is a varied and pluralistic volume, and it is up to the readers to make use of different chapters according to their own needs. (shrink)

Transhumanism introduces from its very beginning a paradigm shift about concepts like human nature, progress and human future. An overview of its ideology reveals a strong belief in the idea of human enhancement through technologically means. The theory of technological singularity, which is more or less a radicalisation of the transhumanist discourse, foresees a radical evolutionary change through artificial intelligence. The boundaries between intelligent machines and human beings will be blurred. The consequence is the upcoming of a post-biological and posthuman (...) future when intelligent technology becomes autonomous and constantly self-improving. Considering these predictions, I will investigate here the way in which the idea of human enhancement modifies our understanding of technological innovation. I will argue that such change goes in at least two directions. On the one hand, innovation is seen as something that will inevitably lead towards intelligent machines and human enhancement. On the other hand, there is a direction such as “Singularity University,” where innovation is called to pragmatically solving human challenges. Yet there is a unifying spirit which holds together the two directions and I think it is the same transhumanist idea. (shrink)

This paper tries to show that the naturalistic view of addiction is mired in contradictions that stem from reducing the addict to a weak-willed subject who loses control over his or her body. From a phenomenological perspective, addiction reveals itself to be a habit which eventually becomes harmful, but has its primary sources in the embodied needs of a worldly subject. The aim of this paper is to uncover the dimensions of the lived addiction that are neglected in the contemporary (...) naturalistic discourse: the lived-body and the worldly context of the addict. Firstly, we try to do justice to the variety of addictions by underlying that their new and surprising forms are determined by the intersubjective tissue wherein the subject operates. Secondly, the loss of control in addiction, how the subject deals with the tendency to satisfy a need, is experienced as powerlessness, as expressed in the accounts of ecstasy addicts regarding altered states of mind. The last section of this paper will argue that this sense of powerlessness cannot be equated with a weakness of the will because a strong, forceful will engenders the same vertigo of being prey to strange powers. The embodied aspect of addiction and the spontaneous, bodily need it saturates will clarify further this claim. (shrink)

The present study aims to carry out an analysis of the relation between the Bibles of Samuil Micu and Andrei Șaguna from an isagogic perspective, with a particular focus on the canon and canonicity of the books of the Holy Scripture. We believe that, through such an analysis, we can observe what they have in common, but also what differentiates the two Transylvanian editions of the Holy Scripture so that we can help those interested in understanding the reasons behind the (...) current controversies as to the relation between them. Although these controversies refer to the biblical text of the two Scriptural editions, the fact that the attitude towards it was caused by denominational factors, whose doctrinal background is represented by two different traditions of understanding the biblical canon, has been overlooked. This is why we find that the evaluation of how the two Romanian editions of the Holy Scripture (the Bible of Samuil Micu, 1795, and the Bible of Andrei Șaguna, 1856-1858) relate to the canonical tradition of each Church and cultivate their isagogics is fundamental for the establishment and understanding of the relation between them. (shrink)

In this paper, we propose an account of metaphor identification on the basis of contextual coherence. In doing so, we build on previous work by Nicholas Asher and Alex Lascarides that appeals to rhetorical relations in order to explain discourse structure and the constraints on the interpretation of metaphor that follow from it. Applying this general idea to our problem, we will show that rhetorical relations are sometimes insufficient and sometimes inadequate for deciding whether a given utterance is a case (...) of metaphor. They are insufficient, since rhetorical relations fall short at times of providing a basis for disambiguating between literal and metaphorical interpretations. In such cases, contextual information other than previous discourse needs to enter the picture. To this effect, we bring the idea of external consistency into play. Beyond that, though, we will argue that rhetorical relations are sometimes inadequate to account for coherence, if conceived as relations among sentences only. The reason is that extra-linguistic elements of the situation in which the sentence is uttered may be crucial for getting at the preferred interpretation. To account for these cases, we allow rhetorical relations to connect both with previous discourse and with extra-linguistic situations. In our final refinement of the notion of contextual coherence, we forfeit any appeal to rhetorical relations in favour of Questions Under Discussion (QUD). We defend the view that this account does not only explain the same sort of cases. What is more, it solves the issue of metaphor identification in impoverished contexts. (shrink)

Reports of patients with schizophrenia show a fragmented and anomalous subjective experience. This pathological subjective experience, we suggest, can be related to the fact that disembodiment inhibits the possibility of intersubjective experience, and more importantly of common sense. In this paper, we ask how to investigate the anomalous experience both from qualitative and quantitative viewpoints. To our knowledge, few studies have focused on a clinical combination of both first- phenomenological assessment and third-person biological methods, especially for Schizophrenia, or ASD therapeutics (...) and diagnosis. We will thus attempt to bring forward a second-person scientific design, accounting for both the first-person subjective experiential aspects, and respective third-person neurobiological correlates of embodied aesthetics in anomalous experience. From this proposal, we further explore the consequences to clinical and research practice. (shrink)

The aim of this paper is to argue in favor of the idea that it is possible not only to give a special place to reason in our life and in society, but also to offer an integrative rational framework, in in which human ends and goals find their rational expression. The text has three parts. The first describes Alfred Schutz's practical-hermeneutical approach to law and normativity, while making room for a subjective practice of reason. The second proposes to reveal, (...) through the description of knowledge in the world of ordinary life, a form of rationality which offers us practical but consistent ways of making a decision. Ultimately, the third aims at the practical-hermeneutical reconstruction of the law, in order to integrate into the core of legal reasoning references to ends and purposes without prejudicing the objectivity of the reasoning itself. The study aims to make a contribution to the problem of dedifferentiation and positivism of practice in the modern world. Le but de ce papier est d’argumenter en la faveur de l’idée qu’il est possible non seulement de donner une place particulière à la raison dans notre vie et dans la société, mais aussi d’offrir un cadre rationnel intégratif, dans lequel les fins et buts humains trouvent leur expression rationnelle. Le texte comporte trois parties. La première décrit l’approche pratique-herméneutique d’Alfred Schutz à l’égard de la loi et de la normativité, tout en faisant place à une pratique subjective de la raison. La deuxième se propose de dévoiler, à travers la description de la connaissance dans le monde de la vie ordinaire, une forme de rationalité qui nous offre des voies pratiques mais consistantes de prendre une décision. En fin de compte, la troisième vise la reconstruction pratique-herméneutique de la loi, afin d’intégrer dans le noyau du raisonnement légal des références à des fins et buts sans porter préjudice à l’objectivité du raisonnement lui-même. L’étude veut apporter une contribution au problème de la dédifférenciation et du positivisme pratique dans le monde moderne. (shrink)

(Introduction) The question of heterogeneity does not appear at first glance to be a genuinely phenomenological problem and not even a problem in general. It seems to go without saying that there is “coupling” (Paarung), association, fusion, synthesis or in general any form connection between different data of consciousness, all as it seems obvious (at least from Husserl) that there must be objectities so that we can talk about knowledge and truth. After Kant we got so used to synthetic formations (...) that we hardly think of their possibilities in principle and the problems that these are called upon to resolve. Phenomenology does nothing else but describing the synthetic process, starting with its most elementary (pre-reflective) levels, aiming thus to completely elucidate the constitution of the objectity and, by that, the functioning and the rights of reason. Now, such elucidation does not only involve an approach aimed at the how, but also, the why of this process. In other words, our attention and our theoretical interest must be directed not only towards the course of the constitutive synthesis, but also on what motivates her intrinsically. Questions like "why should he be there in general an objectity? " or "is it principally possible to associate in one form or another data belonging to to the same class or to different classes? ”, questions which are de jure and which therefore refer rather to the legality of the constitution than its more or less contingent functioning, cannot in any way be excluded from the scope of the phenomenological questioning. As much as the epistemological ideal of phenomenological description required above all that it avoid any form of abstraction and idealization, this class of questions is, if not excluded, at least left in shadow. (shrink)

The paper defends the following thesis: the intentionality passage from Brentano’s Psychology from an Empirical Standpoint (1874) can be interpre- ted from two perspectives: intentionality as the most salient distinguishing feature separating the mental from the physical, and intentionality as a the- ory of the way in which mental acts, with their contents, are related to ex- tra-mental objects. Fundamentally, the theory of intentionality from 1874 is an example of the former. Its role is that of allowing the establishment of (...) psychology as a science. However, it can also be understood as a theory of intentionality in the second sense through a clarification of the relations it entails between the content and the object of the act. For this reason, it could be said that the act–content–extra-mental object distinction was already achieved in the 1874 work, at least at the level of sensory acts. The distinction between the psychical act, the content, and the object presen- ted through this content was already made in the EL 80 Logik manuscript from 1869/70 at the level of nominal presentation, which provides a fur- ther argument for the above thesis. (shrink)

Uno de los mayores desafíos que enfrenta el realismo científico es la tesis de la inconmensurabilidad. Consideramos, empero, que la teoría descriptiva causal de la referencia puede determinar si hay alguna continuidad referencial en un cambio de teoría y, específicamente, en qué circunstancias se daría. Tras caracterizarla brevemente, la someteremos a prueba mediante un análisis de caso, a saber, las diferentes caracterizaciones de ‘órbita’ en la astronomía antigua. Ello supone dilucidar cuáles son las propiedades fundamentales por las cuales la órbita (...) ejerce su función. La continuidad referencial se podrá establecer si constatamos que las descripciones causales nucleares de las distintas nociones de órbita, son equivalentes. Este estudio de caso, además, constituye una oportunidad para ahondar en la reflexión: ¿sirve el descriptivismo causal como argumento a favor del realismo científico? ¿Es factible aplicarlo? ¿Cuál es su alcance? Estas y otras preguntas se suscitan a partir del análisis propuesto. (shrink)

Uno de los mayores desafíos que enfrenta el realismo científico es la tesis de la inconmensurabilidad. Consideramos, empero, que la teoría descriptiva causal de la referencia puede determinar si hay alguna continuidad referencial en un cambio de teoría y, específicamente, en qué circunstancias se daría. Tras caracterizarla brevemente, la someteremos a prueba mediante un análisis de caso, a saber, las diferentes caracterizaciones de ‘órbita’ en la astronomía antigua. Ello supone dilucidar cuáles son las propiedades fundamentales por las cuales la órbita (...) ejerce su función. La continuidad referencial se podrá establecer si constatamos que las descripciones causales nucleares de las distintas nociones de órbita, son equivalentes. Este estudio de caso, además, constituye una oportunidad para ahondar en la reflexión: ¿sirve el descriptivismo causal como argumento a favor del realismo científico? ¿Es factible aplicarlo? ¿Cuál es su alcance? Estas y otras preguntas se suscitan a partir del análisis propuesto. (shrink)

Ecosophy or ecological wisdom – the new philosophy of contemporary life is also a philosophy of security, digital content, tolerance; it is a philosophy of survival and sustainable development of man, society and nature. Man, society as well as science currently need and will need a new philosophy – ecosophy. All together and each one in part they are based on security, first of all on human security. The interaction of philosophy with science occurs historically through three main stages. The (...) first one is characterized by the ancient belief that all the theoretical knowledge is philosophy. The second one, which has started approximately in the 15th century, suggests that the science is apparently independent from philosophy as a main focus. The third stage, that has just started, treats the scientific knowledge as complementary to the philosophical one. Both of them can successfully develop and function only with reciprocal interaction. Studying and understanding of the scientific knowledge leads to the professional development. The study of philosophy develops and strengthens the spirituality, the core of a developed personality. (shrink)

The temple from Jerusalem was never more defended by Jewish servants and believers, as when the Apostle Paul wrote the Epistle to the Hebrews. We are not referring to the armies of the revolutionaries. We should know that in Sanhedrin was judged every word that a Jew talked about the temple. But when St. Stephan was killed, and after too, St. James, because they have seen the True temple of Christ, the Levites and the Priests became killers not worshipers. With (...) diplomacy, the Apostle Paul wrote to the Jews this letter without even saying a word about the Temple, but asking them to remember the way they can fulfil the ideals of unity and freedom patented by Moses and the Tent: through Christ and through the Church. (shrink)

The paper argues that Brentano was the exponent of a methodological monism, which is based on the requirement that science should be grounded on experience, and not on a speculative-idealistic principle, as in the case of German idealism. In Brentano’s psychological writings, this methodological requirement concretized in two different theses: (T1) The method of psychology is identical with the method of natural science; (T2) The method of psychology is inspired by the method of natural science. The thesis of this study (...) is that an important part of Psychology from an Empirical Standpoint is elaborated in accordance with T1. By contrast, Brentano’s Descriptive Psychology illustrates the subsequent decision to give up this idea. In its place, the aforementioned requirement is elaborated in the spirit of a methodological particularism that recommends the scientist elaborate his methods according to the specificity of the phenomena under investigation and to the difficulties that need to be overcome when approaching them. (shrink)

In the well-known intentionality quote of his Psychology from an Empirical Standpoint, Brentano characterises the mental phenomena through the following features: (i) the intentional inexistence of an object, (ii) the relation to a content, and (iii) the direction toward an object. The text argues that this characterisation is not general because the direction toward an object does not apply to the mental phenomena of sensation. The second part of the paper analyses the consequences that ensue from here for the Brentanian (...) classification of mental phenomena: in Brentano’s psychology one can distinguish two concepts of mental phenomena − the mental phenomenon in a broad sense and the mental phenomenon in a narrow sense; the former concept allows the separation of the mental from the physical, while the narrow concept allows the distinguishing of the main classes of mental phenomena. The third part of the paper shows that, with respect to sensation, the absence of a direction toward an object is compatible with both Brentano’s early taxonomies of philosophical sciences, and his early program for the establishment of a new, empirical and non-speculative philosophy. For this reason, I hold that intentionality is important for the foundation of both psychology, and empirical philosophy. (shrink)

The interpretation of the Holy Bible has always done in two distinct environments: in the Church and outside it. If for the Holy Fathers the Church was the only institution that can guarantee the integrity, apostolicity, inspiration and canonicity of the sacred text, as well as the right way of interpreting, heretics have read the Bible for widening an already created gap between them and the Church. The current Protestant exegesis tends to reconsider the interpretative tradition, inquiring about the effects (...) or the understanding of the Holy Scriptures texts, quoting as Wirkungsgeschichte a summary of the directions of where some pericopes were understood. But is this new approach sufficient for an accurate understanding of the Holly Bible message? (shrink)

Besides his philosophical essays, Emil Cioran also maintained a vast correspondence. He sent and received numerous letters; from his parents and his brother Aurel, as well as from various personalities, friends and romantic interests. These represent a part of the philosopher’s personality which deserves to be organically integrated in the corpus of Cioran’s work and writings. Most of Cioran’s letters are inevitably literary; they preserve a productive ambiguity and express attitudes and feelings belonging to both the organic man and the (...) thinker who brushed against life. The letters thus appear as notes the philosopher sent from the underground of his being. The present text analyses two fragments of correspondence: with Alina Diaconu (1985–1989), a journalist and writer of Romanian origin settled in Argentina; and (in German) with the editor and philosopher Wolfgang Kraus (1971–1990). (shrink)

Defining Ecosophy (ecological wisdom) like a contemporary philosophy of survival, security and a sustainable Human Development, terrestrial nature and society, the author of this article approaches the correlation between it and the digital version of security in the context of new technologies. Human survival is in connection with the protection, optimal functioning of the natural environment and the development of human society. Human evolution, physical and psychological (the issues of Anthropoecology, a medical-biological science, deals with them), depends on the natural (...) and social environment, on the development of new techniques and technologies. New technologies (nano-, bio-, info-, socio-technologies) can ensure the security and the increasing development of the human being, but they can threaten it too. The author does not deny behaviours, the possibility that human intellect could be non-biological. Moreover, the author believes if it comes to it, that we will not be able to speak about the human species. New technologies like the traditional and less new, are intended to help in solving various problems related to health, society interactions with nature, human society and diverse cultures, societies and states. The philosophy of security and the digital one, like the components of Ecosophy, along with philosophical aspects of Anthropoecology, General Ecology and Social Ecology, needs like any other science or philosophy to elaborate systems of concepts, principles and laws. (shrink)

The Husserlian concept of intersubjectivity has been criticized for the fact that it belongs exclusively to a philosophy of representation and to a solipsistic consciousness. In this conceptual framework, the other (ego) appears to be constituted by a singular ego through the synthesis of the series of its appearances (perceptive or imaginative representations) and by extrapolation (transposition) of its own “sphere of originality”. For this theory of constitution seemed to be essentially related to the concept of objective representation that post-Husserlian (...) phenomenologists have criticized and eventually replaced with another, in which affectivity is supposed to open the way to otherness, as we can see in Heidegger, Levinas, Merleau-Ponty, Michel Henry or Jacques Derrida. Our hypothesis is that the difficulty does not regard the theory of constitution, but the fact that the other and the community that he forms with me and with many others are thought only in terms of representation. Even those who discharged the “abstract” objective representation of Husserl’s function and replaced it with “affectivity” were not finally able to overpass the representational framework, because the other has always been for me (and vice-versa, I have been for him) only a “picture” (no matter whether representative or “affective”), something which simply “stands” before my eyes. But this is certainly a reductive way of understanding the relation between the I and the other. If we focus our attention on the phenomenon of community and not on some interpretations or simplifications of it, we realize that it is not sufficient that objective representation or affectivity or any other faculty constitute or disclose the other for the I (even if that is a necessary starting point). As a multilayered concept, “intersubjectivity”, in Husserl’s sense, is a system of transitions from mere appearance to transcendence, from passivity to activity, from cognitive and affective representation to volition and action. As soon as we see the relation between the I and the other as active, as an influence or intrusion of one consciousness in another, as an intention to “move” the other, to determine him to assume or to begin an action (a real one, effected in real life), the concept of intersubjectivity changes drastically, even though the “representation” of the other before the I and of the I in the eyes of the other remains a necessary interface. Accordingly, constitutive phenomenology has to take into consideration volition, action and communication not simply as extensions of the constitution of the thing. A reform of the theory of constitution, or rather its enlargement, to encompass this new type of “objectivity” (praxis) which would thus offer an adequate conceptual framework is strongly recommended. (shrink)

Models of discourse and narration elaborated within the classical compositional framework have been characterized as bottom-up models, according to which discourse analysis proceeds incrementally, from phrase and sentence local meaning to discourse global meaning. In this paper we will argue against these models. Assuming as a case study the issue of discourse coherence, we suggest that the assessment of coherence is a top-down process, in which the construction of a situational interpretation at the global meaning level guides local meaning analysis. (...) In support of our hypothesis, we explore the role of executive functions (brain functions involved in planning and organization of goal-oriented behaviors) in coherence’s establishment, discussing the results of several studies on narrative abilities of patients with brain injuries. We suggest that, compared to other models of discourse processing focused on comprehension, our model is a viable candidate for an integrated account of discourse comprehension and production. (shrink)

This article is a study on Paul’s mystical experiences using an interpretive framework that relies on multiple grounds: Alfred Schutz’s phenomenology of the “multiple realities” applied to the problem of religion, political anthropology and general scholarship on Paul. The aim of this study is also multiple: I seek to draw an interpretive insight into those mystical experiences that have been traditionally attributed to Paul by using a hermeneutic lens provided by Schutzian phenomenology, to clarify this hermeneutic method as such and (...) explore its interpretive potential for the phenomenology of religion in general, and to interpret the results of this analysis from the reflexive-historical perspective of political anthropology. (shrink)

This book offers a theoretical investigation into the general problem of reality as a multiplicity of ‘finite provinces of meaning’, as developed in the work of Alfred Schutz. A critical introduction to Schutz’s sociology of multiple realities as well as a sympathetic re-reading and reconstruction of his project, Experiencing Multiple Realities traces the genesis and implications of this concept in Schutz’s writings before presenting an analysis of various ways in which it can shed light on major sociological problems, such as (...) social action, social time, social space, identity, or narrativity. (shrink)

R. M. Chisholm interprets Brentano’s theory of intentionality through the lens of two theses: the ontological thesis, according to which the intentionality of the mental designates the fact that there is an immanent object in the act; and the psychological thesis, according to which intentionality consists of the direction of the mental act toward the extra-mental object. In my paper I interpret Chisholm’s and Brentano’s theses on intentionality from two perspectives: intentionality as the most salient distinguishing feature separating the mental (...) from the physical (Chisholm’s ontological thesis), and intentionality as a theory of the way in which mental acts with their content are related to extra-mental but theoretically-constructed objects of physics (Chisholm’s psychological thesis). Thus, an important issue of my paper is also to show that Chisholm’s well-known ontological and psychological theses on Brentanian intentionality rest on presuppositions that do not fit the program of Brentanian psychology. (shrink)

The problem of trickster leadership is discussed in this chapter in the context of the Romanian experience of modernity. This experience has emerged as a Post-Byzantine condition; it was strongly marked by the forty years of communist regimes and was loaded with a high amount of duplicity and ambivalence. The chapter argues that the communist type of trickster leadership in Romania was the outcome of a clash between two types of corruption: a domestic one and a global one. The idea (...) of ‘forms without substance’, coined in 1868 by the historian Titu Maiorescu, is shown to be indicative of the exilic condition in which Romanians remained caught even after their country became independent. The description of this paradoxical condition is followed by a review of the main eras of Romania as a modern state, arguing that this condition has led to an accumulation of disharmony and the absurd in the social fabric of the people. (shrink)

This paper is an exploration of the multiple meanings that the invention of the brick – this simple artefact that has permitted the raising of complex and durable buildings – has brought to civilisation and to humans in their relationship with the world. I suggest that bricks may have brought a number of novel experiences to society, whose meanings are important for the understanding of the modern condition and its emphasis on rationalism, replicability, precision, standardisation and modularity among other principles. (...) I also point out that bricks, along with rectangular types of packaging, are eminently liminal objects that entail a peculiar form of violence. (shrink)

This work is a critical introduction to Alfred Schutz’s sociology of the multiple reality and an enterprise that seeks to reassess and reconstruct the Schutzian project. In the first part of the study, I inquire into Schutz’s biographical con- text that surrounds the germination of this conception and I analyse the main texts of Schutz where he has dealt directly with ‘finite provinces of meaning.’ On the basis of this analysis, I suggest and discuss, in Part II, several solutions to (...) the shortcomings of the theoretical system that Schutz drew upon the sociological problem of multiple reality. Specifically, I discuss problems related to the struc- ture, the dynamics, and the interrelationing of finite provinces of meaning as well as the way they relate to the questions of narrativity, experience, space, time, and identity. (shrink)

Metaphysics and psychology are two of Brentano’s main areas of interest in philosophy. His first writings, the dissertation On the Several Senses of Being in Aristotle (1862) and the habilitation thesis, The Psychology of Aristotle (1867), bear witness to the duality of his concerns. As such, these works were not only significant contributions to the German Aristotelianism of the second half of the XIXth century, but they also played an important role in the development of Brentano’s later philosophy and in (...) defining his school of thought. At the same time, the dissertation, now celebrating the sesquicentennial of its first publication, was received beyond the immediate sphere of the Brentanian school, for its reading played a significant role in young Heidegger’s thought on being, and thus in his development of a new type of phenomenology, distinct from the Husserlian one. The studies comprising this volume examine the relevance of Brentano’s dissertation, of his metaphysics and psychology for contemporary philosophical research. Generally, the papers emphasize a tendency in Brentanian research, which has become more conspicuous in the last two decades, and can be described as a gradual shift in focus from the specific problems of Brentano’s late philosophy, towards his earlier philosophy, especially his first writings and manuscripts. Taking into account both Brentano’s published works, and the manuscripts of the dissertation and the Psychology, the contributions of this volume manage to emphasise unexplored aspects of Brentano’s philosophy and stand witness to the complexity and the historical dimension of a legacy whose richness still awaits full discovery. -/- Table of Contents -/- Ion Tănăsescu, Foreword Edoardo Fugali, Trendelenburg, Brentano und die Aristoteles-Renaissance in der deutschen Philosophie des 19. Jahrhunderts. Die Frage nach dem Ursprung der Kategorien Dale Jacquette, Brentano on Aristotle’s Categories: First Philosophy and the Manifold Senses of Being Klaus Hedwig, „... eine gewisse kongeniale Denkweise“. Brentanos Rückgriffe auf Thomas von Aquin in seiner Dissertation Susan Krantz Gabriel, Heidegger’s Question and the Fundamental Sense of Being in Brentano Ion Tănăsescu, Franz Brentano’s Dissertation and the Problem of Intentionality Josef Seifert, Über das notwendige Dasein Gottes. Eine kritische Antwort auf Franz Brentanos Kritik des ontologischen Gottesbeweises Paul Janssen, Die Gottesrede bei Brentano Robin Rollinger, Brentano's Psychology from an Empirical Standpoint: Its Background and Conception Guillaume Fréchette, Deux aspects de l’intentionnalité dans la Psychologie de Brentano Denis Seron, The Fechner-Brentano Controversy on the Measurement of Sensation Carlo Ierna, Brentano and Mathematics Roberto Poli, Modes and Boundaries Federico Boccaccini, La vérité efficace. L’épistémologie de Brentano entre Evidenzphilosophie et pragmatisme Thomas Binder, Der Nachlass Franz Brentanos. Eine historische Annäherung an einen schwierigen Fall. (shrink)

Kendall Walton argues that photographs, like mirrors and microscopes, meet sufficient conditions to be considered a kind of prosthesis for seeing. Well aware of the controversiality of this claim, he offers three criteria for perception met by photographs like other perceptual aids which makes them transparent –that is, we see through them.1(II) Jonathan Cohen and Aaron Meskin attempt to refute the transparency thesis by arguing that photographs cannot be genuine prostheses for seeing because they fail to meet another necessary condition, (...) namely that of egocentric spatial information (ESI). Only devices that belong to a process type that carries ESI are, in principle, genuine prostheses for seeing.2 (III) I will offer a two- part refutation of the proposed disqualification of photographs by 1) offering an example of a case where another instance of the process-type to which photographs belong carries ESI, establishing the reliability of the process type that allegedly precluded photographs from qualifying (IV) and 2) offering another example to illustrate how photographs can meet the ESI condition. (V) . (shrink)

Reading, even when silent and individual, is a social phenomenon and has often been studied as such. Complementary to this view, research has begun to explore how reading is embodied beyond simply being ‘wired’ in the brain. This article brings the social and embodied perspectives together in a very literal sense. Reporting a qualitative study of reading practices across student focus groups from six European countries, it identifies an underexplored factor in reading behaviour and experience. This factor is the sheer (...) physical presence, and concurrent activity, of other people in the environment where one engages in individual silent reading. The primary goal of the study was to explore the role and possible associations of a number of variables (text type, purpose, device) in selecting generic (e.g. indoors vs outdoors) as well as specific (e.g. home vs library) reading environments. Across all six samples included in the study, participants spontaneously attested to varied, and partly surprising, forms of sensitivity to company and social space in their daily efforts to align body with mind for reading. The article reports these emergent trends and discusses their potential implications for research and practice. (shrink)

Our aim is to provide a sequent calculus whose external consequence relation coincides with the three-valued paracomplete logic `of nonsense' introduced by Dmitry Bochvar and, independently, presented as the weak Kleene logic K3W by Stephen C. Kleene. The main features of this calculus are (i) that it is non-reflexive, i.e., Identity is not included as an explicit rule (although a restricted form of it with premises is derivable); (ii) that it includes rules where no variable-inclusion conditions are attached; and (iii) (...) that it is hybrid, insofar as it includes both left and right operational introduction as well as elimination rules. (shrink)

In this study, we consider that enabling young people to experience direct contact with nearby natural environments can positively influence their knowledge and feelings about the biodiversity that occurs there, contributing to its protection and conservation for current and future generations. In this study, we explore how teenagers (n = 17) aged between 13 and 17 years old describe and perceive the nearby natural environment before and after an interpretive trail in Una, Bahia, Brazil. Participants were asked to draw the (...) Atlantic Forest with colored pencils on white paper and, based on the drawing, they answered the following questions: “What is in your drawing? and “What is happening in your drawing?,” in addition to other information such as the title of the drawing, difficulty of the activity, and sociodemographic aspects. Content analysis was used to analyze the information collected. From the drawings and responses of the participants, categories related to knowledge, experiences, and types of relationships with the visited place emerged. (shrink)

In an era of digital revolution, artificial intelligence, big data and augmented reality, technology has shifted from being a tool of communication to a primary medium of experience and sociality. Some of the most basic human capacities are increasingly being outsourced to machines and we increasingly experience and interpret the world through digital interfaces, with machines becoming ever more ‘social’ beings. Social interaction and human perception are being reshaped in unprecedented ways. This book explores this technologisation of the social and (...) the attendant penetration of permanent liminality into those aspects of the lifeworld where individuals had previously sought some kind of stability and meaning. Through a historical and anthropological examination of this phenomenon, it problematises the underlying logic of limitless technological expansion and our increasing inability to imagine either ourselves or our world in other than technological terms. Drawing on a variety of concepts from political anthropology, including liminality, the trickster, imitation, schismogenesis, participation, and the void, it interrogates the contemporary technological revolution in a manner that will be of interest to sociologists, social and anthropological theorists and scholars of science and technology studies with interests in the digital transformation of social life. -/- Table of Contents -/- Introduction: The Technologisation of the Social: A 21st-Century Megamachine? Paul O’Connor -/- 1. Communication as Theatricalisation: Self-Presentation in the Digital Age Arpad Szakolczai -/- 2. Parasites of the Social: Digital Disruptions of the Labour Market Tom Boland -/- 3. Possessed by Technology: The Metastasis of Absence Agnes Horvath -/- 4. Technologisation of the Social: Symbiosis, Parasitism, or Predation? Daniel Gati -/- 5. J'accuse Zéro: The Technology of Zero and the Making of a Personal Void Ray Griffin -/- 6. Digital Affordances and the Liminal Stephen Turner -/- 7. The Smart Womb: Digital Technologies and the Maze of Trickster Politics Marius Ion Benta -/- 8. Brave New Industry? The Dark Side of Dematerialisation and Industry 4.0 Thomas S.J. Smith -/- 9. ‘What Have You Caught?’: Nannycams and Hidden Cameras as Normalised Surveillance of the Intimate Janos Mark Szakolczai -/- 10. Coercive Visibility: Discipline in the Digital Public Arena Paul O’Connor -/- Conclusion: Is There a Way Out of the Technologisation of the Social? Marius Ion Benta. (shrink)

En la generación de daños ambientales los derechos individuales y colectivos pueden verse vulnerados, cuando se trata de comunidades indígenas, tribales y afrocolombianas, por la forma en la que estas conciben la naturaleza y la íntima relación que existe entre el ambiente y sus planes de vida. Por lo tanto, ante la presencia de daños en el ambiente de estas comunidades puede generarse de forma desencadenante un daño cultural, porque estas poblaciones son las que pierden el escenario raigal y ancestral (...) en el que desarrollan sus prácticas de identidad cultural. Precisamente, en el presente texto se pretende discernir si ante la presencia de un conflicto ambiental en el Arroyo de San Basilio de Palenque, que a su vez es centro de las relaciones socioeconómicas, culturales y lúdicas de los miembros de esta comunidad, se logra desencadenar un daño cultural. (shrink)

¿De qué hablamos cuando decimos Diseño Sustentable? El diseño sustentable podría definirse como el diseño que tiene en cuenta los aspectos ambientales en todos los niveles de producción. Así mismo, persigue el objetivo de fabricar productos que aporten el menor impacto posible en el ecosistema a lo largo de todo el ciclo de vida. Es muy difícil encontrar productos de consumo que cumplan puntualmente con los Preceptos del eco diseño y que sean exitosos en el mercado. Ante esta situación es (...) necesario revisar los aspectos involucrados en la concepción de un nuevo producto: ¿El rol del diseñador es el adecuado?, ¿Existe una seria y responsable conciencia por parte de los empresarios para llevar adelante un proyecto de eco diseño?, ¿Son los productos eco lo suficientemente atractivos para captar la atención de los consumidores? (shrink)

Cities today are increasingly at the forefront of the environmental and social crisis—they are simultaneously a major cause and a potential solution. Across the world, a new wave of urban social movements is rising to fight against corporate control, social exclusion, hostile immigration policies, gender oppression, and ecological devastation. These movements are building economic, social, and political alternatives based on solidarity, equality, and participation. This anthology develops the debates that began at the recent Transnational Institute of Social Ecology’s (TRISE) conference (...) about the dire need to rebuild the social and political realities of our world’s cities. It discusses the prospects of radical urban movements; examines the revolutionary potential of the concept of “the Right to the City,” and looks at how activists, scholars, and community movements can work together towards an ecological and democratic future. A fruitful conversation between theory and practice, this book opens new ground for rethinking systemic urban change in a way that challenges oppression and transforms how people work, create, and live together. (shrink)

Ion Dur is an authentic scholar. His working methods, his interest and freshness of his discourse are placing him among the active contemporary Romanian philosophers and critics. Among the constant coordinates of his work are the attempt to guide readers "towards the North point of value". Ion Dur distinguishes himself by depth of his analysis on culture, criticism and journalism. The aim of this study is to offer, to young researchers and others as well, an Ariadne‘s Thread to the hermeneut‘s (...) work. In preparation of this article, extensive documentation was made and most diverse sources have been used in order to illustrate the author's ideas and to highlight the warm reception of his writings. Among others, in 1995, the essayist has re-established Sæculum, a journal founded by Lucian Blaga, in 1943, coordinated by Ion Dur for 20 years. We are writing this article in honorem to a scholar and an university Professor who this year climbed onto the seventieth step of his life. (shrink)

This reading of Plato's Ion shows that the philosophic action mimed and engendered by the dialogue thoroughly reverses its (and Plato's) often supposed philosophical point, revealing that poetry is just as defensible as philosophy, and only in the same way. It is by Plato's indirections we find true directions out: the war between philosophy and poetry is a hoax on Plato's part, and a mistake on the part of his literalist readers. The dilemma around which the dialogue moves is false, (...) and would have been recognized as such by Plato's contemporaries. Further, it is intrinsically related to a false, but popular, view of language. So the way out of the false dilemma of the dialogue is the way out of the war between philosophy and poetry, and also makes one see what is false about the view of language which makes such war plausible. (shrink)

In this study, I will expose the perspective of the ecumenical dialogue in the theology of Fr. Ion Bria, one of the well-known Romanians involved in the ecumenical movement. In the first part, after a short introduction, I will present the most important biographical milestones of the Romanian theologian, as well as some details about his activity in the World Council of Churches. Then, in the second part, I will critically present the most important aspects of Bria’s ecumenical theology, as (...) well as the reception of these ideas in contemporary Orthodox theology, in discussion with common witness and eucharistic communion within ecumenical dialogue. In the last part, I will present the critical remarks on ecumenism in Bria’s theology. Through this analysis, I will emphasize important directions that the ecumenical dialogue can exploit today to overcome some historical, cultural or theological preconceptions and misunderstandings. (shrink)