In the first part of the paper I argue that an ontology of events is precise, flexible and general enough so as to cover the three main alternative formulations of quantum mechanics as well as theories advocating an antirealistic view of the wave function. Since these formulations advocate a primitive ontology of entities living in four-dimensional spacetime, they are good candidates to connect that quantum image with the manifest image of the world. However, to the extent that some form of (...) realism about the wave function is also necessary, one needs to endorse also the idea that the wave function refers to some kind of power. In the second part, I discuss some difficulties raised by the recent proposal that in Bohmian mechanics this power is holistically possessed by all the particles in the universe. (shrink)

In this paper I review three different positions on the wave function, namely: nomological realism, dispositionalism, and configuration space realism by regarding as essential their capacity to account for the world of our experience. I conclude that the first two positions are committed to regard the wave function as an abstract entity. The third position will be shown to be a merely speculative attempt to derive a primitive ontology from a reified mathematical space. Without entering any discussion about nominalism, I (...) conclude that an elimination of abstract entities from one’s ontology commits one to instrumentalism about the wave function, a position that therefore is not as unmotivated as it has seemed to be to many philosophers. (shrink)

After some suggestions about how to clarify the confused metaphysical distinctions between dispositional and non-dispositional or categorical properties, I review some of the main interpretations of QM in order to show that – with the relevant exception of Bohm’s minimalist interpretation – quantum ontology is irreducibly dispositional. Such an irreducible character of dispositions must be explained differently in different interpretations, but the reducibility of the contextual properties in the case of Bohmian mechanics is guaranteed by the fact that the positions (...) of particles play the role of the categorical basis, a role that in other interpretations cannot be filled by anything else. In Bohr’s and Everett-type interpretations, dispositionalism is instrumentalism in disguise. (shrink)

In this paper, we review and connect the three essential conditions needed by the collapse model to achieve a complete and exact formulation, namely the theoretical, the experimental, and the ontological ones. These features correspond to the three parts of the paper. In any empirical science, the first two features are obviously connected but, as is well known, among the different formulations and interpretations of non-relativistic quantum mechanics, only collapse models, as the paper well illustrates with a richness of details, (...) have experimental consequences. Finally, we show that a clarification of the ontological intimations of collapse models is needed for at least three reasons: (1) to respond to the indispensable task of answering the question ’what are collapse models (and in general any physical theory) about?’; (2) to achieve a deeper understanding of their different formulations; (3) to enlarge the panorama of possible readings of a theory, which historically has often played a fundamental heuristic role. (shrink)

This paper offers a critical assessment of the current state of the debate about the identity and individuality of material objects. Its main aim, in particular, is to show that, in a sense to be carefully specified, the opposition between the Leibnizian ‘reductionist’ tradition, based on discernibility, and the sort of ‘primitivism’ that denies that facts of identity and individuality must be analysable has become outdated. In particular, it is argued that—contrary to a widespread consensus—‘naturalised’ metaphysics supports both the acceptability (...) of non-qualitatively grounded (both ‘contextual’ and intrinsic) identity and a pluralistic approach to individuality and individuation. A case study is offered that focuses on non-relativistic quantum mechanics, in the context of which primitivism about identity and individuality, rather than being regarded as unscientific, is on the contrary suggested to be preferable to the complicated forms of reductionism that have recently been proposed. More generally, by assuming a plausible form of anti-reductionism about scientific theories and domains, it is claimed that science can be regarded as compatible with, or even as suggesting, the existence of a series of equally plausible grades of individuality. The kind of individuality that prevails in a certain context and at a given level can be ascertained only on the basis of the specific scientific theory at hand. (shrink)

In the dispute between presentism and eternalism, the affective dimensions of the debate have been somewhat neglected. Contemporary philosophers of time have not tried to relate these ontological positions with two of the most discussed maxims in the history of ethics – “live in the present” vs. “look at your life under the aspect of the eternity” (sub specie aeternitatis)– that since the Hellenistic times have been regarded as strictly connected with them. Consequently, I raise the question of whether the (...) endorsement of one of these two ontological views can make a practical difference in the way we should live. -/- . (shrink)

In this paper I examine the role of dispositional properties in the most frequently discussed interpretations of non-relativistic quantum mechanics. After offering some motivation for this project, I briefly characterize the distinction between non-dispositional and dispositional properties in the context of quantum mechanics by suggesting a necessary condition for dispositionality – namely contextuality – and, consequently, a sufficient condition for non-dispositionality, namely non-contextuality. Having made sure that the distinction is conceptually sound, I then analyze the plausibility of the widespread, monistic (...) ontological thesis about the reducibility of dispositional properties to categorical properties in the context of the philosophy of quantum mechanics. I conclude that with the exception of Bohmian mechanics, the other “minimally realist” views of quantum mechanics require essential dispositions, i.e., dispositions of a non-reducible kind. Interestingly, seen behind the lenses of dispositionalism, Bohr’s and Bohm’s interpretations of quantum mechanics are much closer than it is usually recognized, a fact that could teach us something about the way the quantum world is. (shrink)

An influential position in the philosophy of biology claims that there are no biological laws, since any apparently biological generalization is either too accidental, fact-like or contingent to be named a law, or is simply reducible to physical laws that regulate electrical and chemical interactions taking place between merely physical systems. In the following I will stress a neglected aspect of the debate that emerges directly from the growing importance of mathematical models of biological phenomena. My main aim is to (...) defend, as well as reinforce, the view that there are indeed laws also in biology, and that their difference in stability, contingency or resilience with respect to physical laws is one of degrees, and not of kind . (shrink)

By briefly reviewing three well-known scientific revolutions in fundamental physics (the discovery of inertia, of special relativity and of general relativity), I claim that problems that were supposed to be crying for a dynamical explanation in the old paradigm ended up receiving a structural explanation in the new one. This claim is meant to give more substance to Kuhn’s view that revolutions are accompanied by a shift in what needs to be explained, while suggesting at the same time the existence (...) of a pattern that is common to all of the discussed case-studies. It remains to be seen whether also quantum mechanics, in particular entanglement, conforms to this pattern. (shrink)

The main claim that I want to defend in this paper is that the there are logical equivalences between eternalism and perdurantism on the one hand and presentism and endurantism on the other. By “logical equivalence” I mean that one position is entailed and entails the other. As a consequence of this equivalence, it becomes important to inquire into the question whether the dispute between endurantists and perdurantists is authentic, given that Savitt (2006) Dolev (2006) and Dorato (2006) have cast (...) doubts on the fact that the debate between presentism and eternalism is about “what there is”. In this respect, I will conclude that also the debate about persistence in time has no ontological consequences, in the sense that there is no real ontological disagreement between the two allegedly opposite positions: as in the case of the presentism/eternalism debate, one can be both a perdurantist and an endurantist, depending on which linguistic framework is preferred. (shrink)

The main claim of the paper is that one can be ‘realist’ (in some sense) about quantum mechanics without requiring any form of realism about the wave function. We begin by discussing various forms of realism about the wave function, namely Albert’s configuration-space realism, Dürr Zanghi and Goldstein’s nomological realism about Ψ, Esfeld’s dispositional reading of Ψ Pusey Barrett and Rudolph’s realism about the quantum state. By discussing the articulation of these four positions, and their interrelation, we conclude that instrumentalism (...) about Ψ is by itself not sufficient to choose one over the other interpretations of quantum mechanics, thereby confirming in a different way the indetermination of the metaphysical interpretations of quantum mechanics. -/- Key words: . (shrink)

Presentists have typically argued that the Block View is incapable of explaining our experience of time. In this paper I argue that the phenomenology of our experience of time is, on the contrary, against presentism. My argument is based on a dilemma: presentists must either assume that the metaphysical present has no temporal extension, or that it is temporally extended. The former horn leads to phenomenological problems. The latter renders presentism metaphysically incoherent, unless one posits a discrete present that, however, (...) suffers from the same difficulties that the instantaneous present is prone to. After introducing the main phenomenological models of our experience of time that are discussed in the literature, I show that none of them favors presentism. I conclude by arguing that if even the phenomenology of time sides against presentism, the latter metaphysical theory has no scientific evidence in its favor and ought to be dropped. (shrink)

In this paper we argue that the different positions taken by Dyson and Feynman on Feynman diagrams’ representational role depend on different styles of scientific thinking. We begin by criticizing the idea that Feynman Diagrams can be considered to be pictures or depictions of actual physical processes. We then show that the best interpretation of the role they play in quantum field theory and quantum electrodynamics is captured by Hughes' Denotation, Deduction and Interpretation theory of models (DDI), where “models” are (...) to be interpreted as inferential, non-representational devices constructed in given social contexts by the community of physicists. (shrink)

The paper compares dispositionalism about laws of nature with primitivism. It argues that while the distinction between these two positions can be drawn in a clear-cut manner in classical mechanics, it is less clear in quantum mechanics, due to quantum non-locality. Nonetheless, the paper points out advantages for dispositionalism in comparison to primitivism also in the area of quantum mechanics, and of contemporary physics in general.

In this paper, we propose a defence of Value Realism that relies on the unusual combination of Values Realism with Sentimentalism. What this account, which we call “Sentimental Realism”, holds, in a nutshell, is that what makes evaluative facts special is their relationship to emotions. More precisely, Sentimental Realism claims that evaluative facts are fully objective facts, but that such facts are picked out by concepts that are response-dependent, in the sense that they are essentially tied to emotions. Our plan (...) is as follows. We shall start with a presentation of Sentimental Realism and a discussion of its main virtues. On the basis of this, we shall discuss an objection to Value Realism that draws on evolutionary considerations, the Evolutionary Debunking Argument. We shall argue that Sentimental Realism safely escapes from this dilemma. (shrink)

There is an intuitive connection between well-being and happiness. Accordingly, many theories of well-being hold that well-being consists in (either unqualified or properly qualified) happiness. Traditional happiness-based theories are subject, however, to several important objections. The goal in this chapter is to offer a new happiness-based theory that is immune to the main objections raised against traditional happiness-based theories. The authors’ own fitting happiness theory of well-being can be seen as the combination of the following claims. The first is that (...) happiness consists in a broadly positive balance of affective states such as emotions, moods, and sensory pleasures. The second is that emotions, moods, and sensory pleasures are different kinds of perceptual experiences of evaluative properties. The third claim is that, insofar as happiness is constituted by states that have fittingness conditions, it is possible to assess happiness itself as fitting or unfitting. The last claim is that well-being consists in fitting happiness thus defined. (shrink)

In this paper I argue that the debate between the so-called “presentists” – according to whom only the present is real – and the “eternalists”, according to whom past present and future are equally real, has no ontological significance. In particular, once we carefully distinguish between a tensed and a tenseless sense of existence, it is difficult to find a single ontological claim on which the two parties could disagree. Since the choice of using a tense or a tenseless language (...) is dictated by purely pragmatic reasons, we should abstain from bringing to bear pseudo-debates generated by the “tensed” or the “tenseless theories” of time on the question of understanding the philosophical implications of contemporary spacetime theories, or notions like becoming, change and persistence in time. (shrink)

This article presents the incidence of the symbol through Latin-American philosophical reflection. It is possible to think of a philosophical activity through the symbol, as a place of a multiplicity of meanings and senses. A new understanding of the symbol lead to re-discover it from the experience of the indigenous Andean communities and Latin American baroque art. The incidence of the symbol in the educational process is performed through an ethical perspective and hermeneutics that focuses on new alternatives for teaching (...) philosophy in the classroom. (shrink)

Comment pouvons-nous analyser des relations de valeur non standards, comme la parité axiologique, en termes d’attitudes appropriées? Wlodek Rabinowicz suggère que deux choses sont à parité si et seulement si il est à la fois permissible de préférer l’une à l’autre et permissible d’avoir la préférence contraire. Dans un article récent, Johan Gustafsson soutient toutefois que l’analyse de Rabinowicz viole un principe de symétrie entre valeurs et préférences, selon lequel il existe pour toute relation de valeur une relation de préférence (...) correspondante (et vice-versa). À la lumière de ce principe, Gustafsson propose une analyse alternative, selon laquelle deux choses sont à parité si et seulement si il est requis d’entretenir ces choses en parité préférentielle. Dans cet article, j’examine en détail les arguments avancés par Gustafsson contre l’analyse de Rabinowicz et je montre qu’aucun d’eux n’est convaincant. (shrink)

In this paper I will argue that if physics is to become a coherent metaphysics of nature it needs an “interpretation”. As I understand it, an interpretation of a physical theory amounts to offering (1) a precise formulation of its ontological claims and (2) a clear account of how such claims are related to the world of our experience. Notably, metaphysics enters importantly in both tasks: in (1), because interpreting our best physical theories requires going beyond a merely instrumentalist view (...) of science and therefore using our best metaphysical theories; in (2), because a philosophical elaboration of the theories of the world that are implicit in our experience is one of the tasks of analytic metaphysics, and bridging possible explanatory gaps or even conflicts between the physical image and the manifest image of the world is a typical philosophical task that involves science and metaphysics. (shrink)

Henri Lelevel’s La philosophie moderne par demandes et réponses is a very interesting as well as pretty neglected attempt to disseminate the new philosophy among a larger audience, including the non specialists. Either the style of presentation or the oversimplification of the topics discussed is clearly intended to reach people interested to a smattering of philosophy. More than the comparisons between the traditional and the new philosophy and the compendia, this work vouches for the great interest toward the new philosophy. (...) In this particular case the model is the philosophy of Malebranche, whose interpretation of Descartes thought is preferred by Lelevel, worried by the excessive twist given toward empiricism in P.-S. Régis rendering of Cartesian philosophical system. Lelevel’s logic is directed to eliminate the confusion between sense data and knowledge, echoing also Malebranche’s notion of éténdue idéale, one of the major contribution to the reconsideration of Descartes’ thought. This paper aims to sketch the mains topics discussed in the four sections of Lelevel’s work, with some cross-references to Malebranche’s writings. (shrink)

In the first part of this paper, I try to clear the ground from frequent misconceptions about the relationship between fact and value by examining some uses of the adjective “natural” in ethical controversies. Such uses bear evidence to our “natural” tendency to regard nature (considered in a descriptive sense, as the complex of physical and biological regularities) as the source of ethical norms. I then try to account for the origin of this tendency by offering three related explanations, the (...) most important of which regards it as the outcome of an adaptation: if any behaviour that favours our equilibrium with the environment is potentially adaptive, nothing can be more effective for this goal than developing an attitude toward the natural world that regards it as a dispenser of sacred norms that must be invariably respected. By referring to the Aristotelian notion of human flourishing illustrated in the first part of the paper, in the second I discuss some ethical problems raised by mini-chips implantable under in our bodies. I conclude by defending the potential beneficial effects of such new technological instruments. (shrink)

Since the onset of logical positivism, the general wisdom of the philosophy of science has it that the kantian philosophy of (space and) time has been superseded by the theory of relativity, in the same sense in which the latter has replaced Newton’s theory of absolute space and time. On the wake of Cassirer and Gödel, in this paper I raise doubts on this commonplace by suggesting some conditions that are necessary to defend the ideality of time in the sense (...) of Kant. In the last part of the paper I bring to bear some contemporary physical theories on such conditions. (shrink)

In this paper I present and critically discuss the main strategies that Bohr used and could have used to fend off the charge that his interpretation does not provide a clear-cut distinction between the classical and the quantum domain. In particular, in the first part of the paper I reassess the main arguments used by Bohr to advocate the indispensability of a classical framework to refer to quantum phenomena. In this respect, by using a distinction coming from an apparently unrelated (...) philosophical corner, we could say that Bohr is not a revisionist philosopher of physics but rather a descriptivist one in the sense of Strawson. I will then go on discussing the nature of the holistic link between classical measurement apparatuses and observed system that he also advocated. The oft-repeated conclusion that Bohr’s interpretation of the quantum formalism is untenable can only be established by giving his arguments as much force as possible, which is what I will try to do in the following by remaining as faithful as possible to his published work. (shrink)

El método axiomático estilo Hilbert es reconocido por la mayoría de los lógicos como un cálculo de gran dificultad, de aquí que uno de los primeros objetivos que se plantean es dar una prueba del teorema de la deducción para facilitar las derivaciones consecuentes, sin embargo, esto modifica la estructura de las derivaciones naturalizándolas. En el presente trabajo se brindarán definiciones de "axioma" y "corolario" con el fin de simplificar las derivaciones y aprehender el funcionamiento del cálculo sin modificar la (...) estructura de la prueba. Palabras clave: Método axiomático - Esquema - Axioma – Corolario – Teoría de la prueba. (shrink)

In this paper I sketch the evolution of the main theories of the relationship between time and motion from Descartes to Newton, by defending an hypothesis that traces back Newton’s realism about time to Barrow’s “metric realism”, which Newton developed as the claim that measuring a magnitude X implies that X exists independently of our measures.

In this paper we critically review Correia’s and Rosenkranz’s Nothing to Come. A Defence of the Growing Block Theory of Time, published by Springer in 2018. By taking into account the essential reliance of the book on tense logic, we bring out the existence of a conflict between their logical axioms, that presuppose truth bivalence even for statements concerning future contingents, and the principle of groundedness that they also advocate. According to this principle, a proposition Q is now groundedly true (...) as long as sometimes in the future it will be the case that there exists something that makes Q true. However, if the events that occur in 2060 do not exist unrestrictedly (for us, here in 2021), what, in reality, can possibly ground the truth (or falsity) of Q? In the second part of the paper, we concentrate on some conceptual difficulties raised by their brilliant attempt to adapt the growing block view of reality to a relativistic setting, based on what they call bow-tie presentism, according to which for each spacetime point s only s plus the spacelike-related region with respect to s exists. By extending temporal logic into a relativity-friendly spatiotemporal logic, we conclude by noting that Correia and Rosenkranz’s Nothing to Come makes very important strides in showing that there are technical ways to develop the growing block of reality into an ontology that coheres with relativity theories perfectly well, while retaining most of the distinctive content of classical growing block theory. (shrink)

This article values the importance of symbolic language through an Analog Hermeneutics and Communication Community. This philosophical itinerary starts in a collective subject called “Us” (“nosotros”) from the Latin American philosophical reflection. The symbol, such as meaningful space for semantics, shows up in a symbolic language that includes a variety of rationalities. This inclusion through symbolic language allows strengthening the “a priori” of a Communication Community that supports and ethical and historical “us”. For this purpose, an Analog Hermeneutics is presented (...) as a valid method for philosophical thinking around the symbolic language. The analogy allows considering the ambiguous and unambiguous of languages and the hermeneutics through the symbol allows us to speak and think beyond what is stated. The Analog Hermeneutics invites to recover the different meanings and to interpret the senses through the symbol in different cultures. The symbol is a new inspiration for traditional Philosophy because it recovers wisdoms, customs, images and traditions. (shrink)

In this paper we focus on the logicality of language, i.e. the idea that the language system contains a deductive device to exclude analytic constructions. Puzzling evidence for the logicality of language comes from acceptable contradictions and tautologies. The standard response in the literature involves assuming that the language system only accesses analyticities that are due to skeletons as opposed to standard logical forms. In this paper we submit evidence in support of alternative accounts of logicality, which reject the stipulation (...) of a natural logic and assume instead the meaning modulation of nonlogical terms. (shrink)

This paper analytically responds to the collaborative performance work Writing the Feminist Internet as a motif of fourth wave feminism. It probes at the edge of Internet dark spaces that are often occupied by those who point to complacency in engagement with networking systems, by drawing auxiliary attention to the apparatus. Further examination sheds light on the valences and anarchy of technopolitics that transpired and reflects on the call for ‘hybrid of feminist activist efforts’ noted by Emma A. Jane. Positing (...) towards ‘a recalibrated approach to collectivism’ (2015, 285) Jane continues to give rise to a vast communal realm for the expression of alternative behaviours. In building upon the feminist ‘wave’ metaphor there is acknowledgement that the undercurrents of nautical lineages come to endure through ‘debt, or inheritance’ more often than a confluence of flows. The findings reveal that the potency of a chthonic feminist internet theory lies in its indeterminate stance. In conclusion, it is proposed that ambivalence and prominence in obscurity in such expansive ‘dark social spaces’ is where new meanings and enunciations can brew and be read as a source of critical and aesthetic ambiguity, amongst the highly revered principles of disarray, pandemonium and incompleteness. (shrink)

In my review of Steven French's The structure of the world. Metaphysics & Representation. OUP, Oxford, 2014 I argue that the author is forced to navigate between the Scilla of Tegmark’s Pitagoreanism (2008) and the Carybdis of “blobobjectivism” (Horgan and Potrč 2008), namely the claim that the whole physical universe is a single concrete structurally complex but partless cosmos (a “blob”).

In this paper I analyze the difficult question of the truth of mature scientific theories by tackling the problem of the truth of laws. After introducing the main philosophical positions in the field of scientific realism, I discuss and then counter the two main arguments against realism, namely the pessimistic metainduction and the abstract and idealized character of scientific laws. I conclude by defending the view that well-confirmed physical theories are true only relatively to certain values of the variables that (...) appear in the laws. (shrink)

Are values objective or subjective? To clarify this question we start with an overview of the main concepts and debates in the philosophy of values. We then discuss the arguments for and against value realism, the thesis that there are objective evaluative facts. By contrast with value anti-realism, which is generally associated with sentimentalism, according to which evaluative judgements are grounded in sentiments, value realism is commonly coupled with rationalism. Against this common view, we argue that value realism can be (...) combined with sentimentalism, and we suggest that a plausible account, which we call ‘sentimental realism’, and according to which evaluative judgements are closely related to emotions, can be developped. (shrink)

In this paper, we consider the question of whether there exists an essential relation between emotions and wellbeing. We distinguish three ways in which emotions and wellbeing might be essentially related: constitutive, causal, and epistemic. We argue that, while there is some room for holding that emotions are constitutive ingredients of an individual’s wellbeing, all the attempts to characterise the causal and epistemic relations in an essentialist way are vulnerable to some important objections. We conclude that the causal and epistemic (...) relation between emotions and wellbeing is much less strong than is commonly thought. (shrink)

This paper is part of a project that is based on the notion of a dialectical system, introduced by Magari as a way of capturing trial and error mathematics. In Amidei et al. (2016, Rev. Symb. Logic, 9, 1–26) and Amidei et al. (2016, Rev. Symb. Logic, 9, 299–324), we investigated the expressive and computational power of dialectical systems, and we compared them to a new class of systems, that of quasi-dialectical systems, that enrich Magari’s systems with a natural mechanism (...) of revision. In the present paper we consider a third class of systems, that of p-dialectical systems, that naturally combine features coming from the two other cases. We prove several results about p-dialectical systems and the sets that they represent. Then we focus on the completions of first-order theories. In doing so, we consider systems with connectives, i.e. systems that encode the rules of classical logic. We show that any consistent system with connectives represents the completion of a given theory. We prove that dialectical and q-dialectical systems coincide with respect to the completions that they can represent. Yet, p-dialectical systems are more powerful; we exhibit a p-dialectical system representing a completion of Peano Arithmetic that is neither dialectical nor q-dialectical. (shrink)

We study the algorithmic complexity of isomorphic embeddings between computable structures.

The paper is about 'absolute logic': an approach to logic that differs from the standard first-order logic and other known approaches. It should be a new approach the author has created proposing to obtain a general and unifying approach to logic and a faithful model of human mathematical deductive process. In first-order logic there exist two different concepts of term and formula, in place of these two concepts in our approach we have just one notion of expression. In our system (...) the set-builder notation is an expression-building pattern. In our system we can easily express second-order, third order and any-order conditions. The meaning of a sentence will depend solely on the meaning of the symbols it contains, it will not depend on external 'structures'. Our deductive system is based on a very simple definition of proof and provides a good model of human mathematical deductive process. The soundness and consistency of the system are proved. We discuss on the completeness of our deductive systems. We also discuss how our system relates to the most know types of paradoxes, from the discussion no specific vulnerability to paradoxes comes out. The paper provides both the theoretical material and a fully documented example of deduction. (shrink)

Within the current mainstream research in the foundations of physics, much attention has been turned to the program of Axiomatic Reconstruction of Quantum Theory in terms of Information-Theoretic principles (ARQIT). ARQIT aims at finding a few general information-theoretic principles from which, once translated into mathematical terms, one can formally derive the structure of quantum theory. This chapter explores the role of mechanistic explanations and mathematical explanations (in particular, structural explanations) within ARQIT. With such considerations as a point of departure, we (...) investigate how ARQIT contributes to the explanation of quantum phenomena, and the possible prospects for explanations provided by mechanical interpretations of quantum theory. (shrink)

L’identité et la datation de Nicolas le Péripatéticien, l’auteur d’un sommaire de la philosophie d’Aristote, ont fait l’objet d’un article récent de Silvia Fazzo paru dans la Revue des Études Grecques. Contre la datation courante, fondée sur l’identification de Nicolas à l’historien de grand renom Nicolas Damascène , Fazzo a montré que Nicolas avait probablement vécu au cours de la période couvrant les IIIe au Ve siècles ap. J.-C., et plus problablement à l’époque de l’empereur Julien l’Apostat . Cette hypothèse (...) trouve un appui dans un nouveau fragment en traduction hébraïque découvert par Mauro Zonta, dans lequel Nicolas cherche à expliquer la Trinité de Dieu au moyen de la doctrine aristotélicienne des causes: Dieu est un, en tant que sa substance est une, mais Dieu est également trois, puisqu’il est à la fois causes motrice, formelle et finale du monde. Dans la mesure, évidemment réduite, où un fragment si court est susceptible de datation, l’époque de Julien paraît la plus probable. (shrink)

This article focuses on an Ethno philosophy through intercultural philosophy and dialogue. This philosophical reflection stands on an historical, cultural and ethical subject known as “us” in the Latin American experience. From an intercultural dialog and its philosophy, there will be an approach of Ethno philosophy as a new way of thinking and doing philosophy from interculturalism, the recovery of ancestral knowledge and the dialogue of different forms of knowledge from the diversity of worldviews of different cultures and ethnic groups.

One of the main philosophical works by Alexander of Aphrodisias, De principiis, is lost in its original Greek text, but it is preserved in three extant Medieval Semitic versions, one in Syriac and two in Arabic, which were written in the Near East between 500 and 950 AD. These versions are not totally identical and, as we have shown in 2012, they are in a rather complex textual relationship. As we will show in this article, a tentative reconstruction of the (...) lost text should be based upon an attentive and point‑to‑point comparative analysis of some aspect of all three versions. We have tentatively called the abore way “critical translation”. (shrink)

The paper introduces Vailati’s life and works, investigating Vailati’s education, the relation to Peano and his school, and the interest for pragmatism and modernism. A detailed analysis of Vailati’s scientific and didactic activities, shows that he held, like Peano, a a strong interest for the history of science and a pluralist, anti-dogmatic and anti-foundationalist conception of definitions in mathematics, logic and philosophy of language. Vailati’s understanding of mathematical logic as a form of pragmatism is not a faithful interpretation of Peano’s (...) conception, but it is essential to understand the relations of Peano’s logic with other philosophical traditions and some epistemological aspects of Peano’s perspective, such as the search for a universal language. (shrink)

In the remainder of this article, we will disarm an important motivation for epistemic contextualism and interest-relative invariantism. We will accomplish this by presenting a stringent test of whether there is a stakes effect on ordinary knowledge ascription. Having shown that, even on a stringent way of testing, stakes fail to impact ordinary knowledge ascription, we will conclude that we should take another look at classical invariantism. Here is how we will proceed. Section 1 lays out some limitations of previous (...) research on stakes. Section 2 presents our study and concludes that there is little evidence for a substantial stakes effect. Section 3 responds to objections. The conclusion clears the way for classical invariantism. (shrink)

In this paper, we are proposing a study of the Vesica Piscis, a symbol of Sacred Geometry, starting from mathematics. This study aims to give a deeper comprehension of the hidden meanings of this icon. The paper is also showing that scientific and philosophical studies can be integrated, leading to very interesting results.

In this article, we reimagine the Internet as a feminist cosmos called a Feminist Server Stack. By scrutinising how webserver infrastructure is normalised based on imperial conventions and distorted knowledge systems, we suggest alternatives. This embrace of ‘post-patriarchal futures’ (Bardzel 2019, 20) offers counter perspectives on how we may holistically embody the Internet as a situated ecology. When experiencing the Internet materiality, it leads us to imagine beyond the known and possible. We focus on enchanting affirmations and tacit hands-on computational (...) methods from the frontiers of feminist digital literacy and server communities. These acts make visible the seams and fissures of concealed undercurrents and schemata of infrastructures. The findings reveal utterly different relationships between webserver providers and clients. Drawing from extensive fieldwork and observational analysis, we show how the choreography of happenings is seeding the ground for participatively co-designing the transfiguration of planetary computing into one that is scalable, visceral, and restorative. We welcome these nascent pathways to guide us to an enigmatic realm upon which theories of co-design could dance in communion with a realm that is to-come. (shrink)

Does the Ship of Theseus present a genuine puzzle about persistence due to conflicting intuitions based on “continuity of form” and “continuity of matter” pulling in opposite directions? Philosophers are divided. Some claim that it presents a genuine puzzle but disagree over whether there is a solution. Others claim that there is no puzzle at all since the case has an obvious solution. To assess these proposals, we conducted a cross-cultural study involving nearly 3,000 people across twenty-two countries, speaking eighteen (...) different languages. Our results speak against the proposal that there is no puzzle at all and against the proposal that there is a puzzle but one that has no solution. Our results suggest that there are two criteria—“continuity of form” and “continuity of matter”— that constitute our concept of persistence and these two criteria receive different weightings in settling matters concerning persistence. (shrink)

The purpose of this article is to inquire into the perception and sense of what is considered sacred by youth mediated by the use of technology, the internet and social media. Based on an approximation to digital young generations and theirperception of what is considered sacred, there is an approach to investigatereligion and digital culture. What is sacred is built and showed in alternativespaces out of traditional institutions, such as the internet and social media. Thecyberspace allows what is sacred to (...) get closer to the human being in his pursueof God. (shrink)