In the Critique of Pure Reason Kant argues that the empirical knowledge of the world depends on a priori conditions of human sensibility and understanding, i. e., our capacities of sense experience and concept formation. The objective knowledge presupposes, on one hand, space and time as a priori conditions of sensibility and, on another hand, a priori judgments, like the principle of causality, as constitutive conditions of understanding. The problem is that in the XX century the physical science completely changed (...) how we conceive our knowledge of the world. Face to this new situation, what was changed in our classical reason? However, if the transcendental point of view is adopted, in the specific case of quantum mechanics, we have to wonder about the general conditions of this theory that make possible such knowledge, which predictive value is much more accurate than the classical physics. The aim of this work is firstly to show the Kantian implications on Bohr’s interpretation of quantum phenomena and secondly to provide an overview of the key elements for understanding the transcendental locus of ordinary language in the quantum mechanics context, in order to give support to a transcendental pragmatic position in the analysis of science. (shrink)

G.E. Moore’s writings on external world skepticism show us, in broad outline, how to dispense with external world skepticism in a way that is satisfying, intellectually responsible, and yet avoids engaging in constructive epistemological theory-building altogether. His work thus reveals something very important about the relation between epistemology and ordinary life, and also about what it would take to reach a satisfying resolution of certain sorts of perennial philosophical problems.

O objetivo deste artigo é analisar os usos que Werner Heisenberg fez da filosofia grega em sua obra. Pretende-se relacionar tais usos não apenas com a argumentação interna presente nos textos do físico alemão, mas também com o contexto histórico, conflitos e debates entre as diversas interpretações da teoria dos quanta durante a primeira metade do século XX. Faremos, inicialmente, uma apresentação geral da teoria quântica e da presença da filosofia na obra de Heisenberg e, em seguida, um estudo de (...) caso da apropriação que Heisenberg fez do pensamento de Leucipo, Demócrito, Heráclito, Platão e Aristóteles. (shrink)

O presente artigo tem por objetivo mostrar, desde a psicanálise freudiana, um caminho possível que a leva ao encontro da filosofia de orientação fenomenológica. Em O eu e o isso, de 1923, Sigmund Freud emprega uma nova noção pouco explorada na literatura psicanalítica: o eu-corpo. O escopo de nossa análise delimita-se à interpretação e à explicitação da noção de eu-corpo tal como esta foi apresentada por Freud, confrontando-a com a fenomenologia em Merleau-Ponty e Michel Henry. Para tanto, propomos uma análise (...) em quatro tempos. Inicialmente, evidenciaremos o entendimento de Freud sobre o modelo de psicologia originada em Brentano que tem como um de seus desdobramentos a fenomenologia. Depois, mostraremos como a concepção do isso, segundo o próprio texto de Freud, foi determinante para que ele formulasse uma revisão da primeira tópica e a incorporasse em uma segunda tópica. Por fim, nas últimas duas partes, examinaremos o tratamento dado por Merleau-Ponty e Michel Henry à questão do corpo. Concluímos que é possível o encontro entre a psicanálise e a fenomenologia via a noção de eu-corpo freudiano; contudo, tal condução implicará reformulações em teses centrais da psicanálise. (shrink)

Anydomainofscientificresearchhasitssustainingorthodoxy. Thatis, research on a problem, whether in astronomy, physics, or biology, is con- ducted against a backdrop of broadly shared assumptions. It is these as- sumptionsthatguideinquiryandprovidethecanonofwhatisreasonable-- of what "makes sense." And it is these shared assumptions that constitute a framework for the interpretation of research results. Research on the problem of how we see is likewise sustained by broadly shared assump- tions, where the current orthodoxy embraces the very general idea that the business of the visual system is to (...) create a detailed replica of the visual world, and that it accomplishes its business via hierarchical organization and by operatingessentiallyindependently of other sensorymodalitiesas well as independently of previous learning, goals, motor planning, and motor execution. (shrink)

De modo geral, este texto é uma incursão em lógica filosófica e filosofia da lógica. Ele contém reflexões originais acerca dos conceitos de paraconsistência, modalidades e cognoscibilidade e suas possíveis relações. De modo específico, o texto avança em quatro direções principais: inicialmente, uma definição genérica de lógicas não clássicas utilizando a ideia de lógica abstrata é sugerida. Em seguida, é mostrado como técnicas manuais de paraconsistentização de lógicas são usadas para gerar sistemas particulares de lógicas paraconsistentes. Depois, uma definição de (...) possibilidade lógica é proposta por meio da ideia de limites de sequências de fórmulas. Por fim, muitas abordagens distintas ao paradoxo de Fitch e, consequentemente, aos limites do conhecimento são apresentadas considerando as reflexões anteriores. (shrink)

A partir de uma definição específica de sistema filosófico, este texto apresenta princípios condutores gerais para guiar o filósofo que deseja criar e propor sistemas. Além disso, este artigo mostra como tais complexos conceituais podem ser definidos com o uso de leis interativas, ligando noções de diferentes naturezas e esclarecendo a estrutura lógica dos sistemas filosóficos. Este artigo contém ainda comparações entre a presente abordagem e a recente desenvolvida por Puntel.

Este artigo mostra que combinando as noções lógicas de 'contingência' e 'conhecimento' nós podemos formular uma tese cética de acordo com a qual 'o mundo não pode ser conhecido'. Além disso, ele mostra que tal tese é plausível do ponto de vista epistemológico.

No interior das discussões contemporâneas em astropolítica, há um pequeno grupo de defensores da chamada exopolítica. Este texto - sobre assuntos ontológicos em filosofia da astropolítica - avalia fundamentos conceituais em dois encaminhamentos vigentes em teorias exopolíticas. Para isso, leva-se em conta um ambiente mais abrangente fornecido por aspectos relacionados às investigações em astrobiologia teórica.

Reformation commentators were well aware of the allegorical referents for Leviathan and Behemoth in the book of Job, representing the powerful states of Ancient Egypt and Assyria, but played them down. Hobbes did not.

Following a previous article (cf. Costa-Leite, A. (2018). Oppositions in a line segment, South American Journal of Logic, 4(1), pp.185-193) in which logical oppositions are defined in a line segment, this article goes one step further and proposes a method defining them using a zero-dimensional object: a point.

Despite considerable growth in understanding of various aspects of sporting and exercise embodiment over the last decade, in-depth investigations of embodied affectual experiences in running remain limited. Furthermore, within the corpus of literature investigating pleasure and the hedonic dimension in running, much of this research has focused on experiences of pleasure in relation to performance and achievement, or on specific affective states, such as enjoyment, derived after completing a run. We directly address this gap in the qualitative literature on sporting (...) and exercise embodiment by contributing novel insights on the mind-body pleasures of running via focusing analytic attention towards the pleasures recalled by runners as experienced during positive, rewarding running experiences. Applying conceptual insights drawn from sociological phenomenology, we analyse data from an in-depth, event-focused interview study with distance runners who reported positive, rewarding experiences in recent recreational runs. Through reflexive thematic analysis, we present findings in relation to three themes: (1) ‘running feels like it should’; (2) sensory engagements; and (3) time out. The study contributes fresh perspectives, both conceptually and in relation to data-collection approach, to a small literature on the lived experience of pleasure in sport, exercise and physical cultures. (shrink)

This paper brings new work to bear on the perennial question about Hobbes's atheism to show that as a debate about scepticism it is falsely framed. Hobbes, like fellow members of the Mersenne circle, Descartes and Gassendi, was no sceptic, but rather concerned to rescue physics and metaphysics from radical scepticism by exploring corporealism. In his early letter of November 1640, Hobbes had issued a provocative challenge to Descartes to abandon metaphysical dualism and subscribe to a ?corporeal God?; a provocation (...) to which the Frenchman angrily responded, but was perhaps importantly influenced. Hobbes's minimal realism was consonant with atheism, to which Descartes felt he was being forced. Moreover, Hobbes was unrelenting in his battle against Cartesian dualism, for which he saw Robert Boyle's experimental science as a surrogate. (shrink)

Esta nota mostra como reduzir o quadrado bidimensional de oposições ao segmento de oposições (uma dimensão) e ao ponto de oposições (objeto sem dimensão).

Hobbes in Leviathan, chapter xv, 4, makes the startling claim: “The fool hath said in his heart, ‘there is no such thing as justice,’” paraphrasing Psalm 52:1: “The fool hath said in his heart there is no God.” These are charges of which Hobbes himself could stand accused. His parable of the fool is about the exchange of obedience for protection, the backslider, regime change, and the tyrant; but given that Hobbes was himself likely an oath-breaker, it is also self-reflexive (...) and self-justificatory. For, Hobbes’s fool is not a windbag, or one of the dumb mob, led astray by priests. He is, in the terminology of Psalm 52, an insipiens, a madman or raving lunatic, whose rebellion against God the King is his own destruction and that of his people. A long iconographic tradition portraying the fool as insipiens, Antichrist, heretical impostor and tyrant king, was at Hobbes’s disposal. (shrink)

Hegel’s interpretation of Sophocles’ play Antigone is central to an understanding of woman’s role in the Hegelian system. Hegel is fascinated by this play and uses it in both the Phenomenology and the Philosophy of Right to demonstrate that familial ethical life is woman’s unique responsibility. Antigone is revealed as the paradigmatic figure of womanhood and family life in both the pagan and modern worlds although there are fundamental differences between these two worlds for Hegel. In order to situate the (...) interpretation of this play within its wider context I shall begin with a brief outline of the pagan world described in the Phenomenology. I will then consider the interpretation of this play within the analysis of the modern world in the Philosophy of Right. Throughout, the focus will be on woman’s role in Hegel’s philosophy. (shrink)

ABSTRACT: Hobbes belonged to philosophical and scientific circles grappling with the big question at the dawn of modern physics: materialism and its consequences for morality. ‘Matter in motion’ may be a core principle of this materialism but it is certainly inadequate to capture the whole project. In wave after wave of this debate the Epicurean view of a fully determined universe governed by natural laws, that nevertheless allows to humans a sphere of libertas, but does not require a creator god (...) or teleology to explain it, comes up against monotheism and its insistence on the incoherence of an ordered world in the absence of a God and his purposes. The following questions were central to this debate: Can we understand the universe as law-governed in the absence of a god? If so, what room is there in a fully determined mechanical universe for human freedom? If humans do enjoy freedom, does the same hold for other animals? Is this freedom compatible with standard views of morality? (shrink)

A book review of 'Feeling Extended: Sociality as Extended Body-Becoming-Mind' by Douglas Robinson.

Social integration was theorized to be a ‘secularizing’ process for immigrants in Western Europe. Assuming that immigrants adapt to new social environments by complying with the mainstream culture of their receiving countries, immigrant religiosity is expected to decline as they assimilate in societies where secular norms prevail. Alternatively, religion could be a coping mechanism for immigrants who struggle to assimilate in their receiving countries. ‘Buffer’ theories of religion suggest that religious identity could be interchangeable with ethnicity and nationality to mitigate (...) the identity conflicts immigrants experience. This paper addresses the following research question: What role does religion play in the identity conflict experienced by immigrants who are both an ethnic minority and a national of a Western European country? Particularly, I explore the pertinence of religious identity for first-generation Sub-Saharan African Christian immigrants (SSACI) in Germany and France, where the models of immigrant assimilation diverge. Statistical tests were conducted on data derived from two surveys to compare religious, national, and ethnic self-identities at the group and individual levels. The group comparisons suggest that Christianity was indeed more salient for SSACI than native-born Christians. SSACIs without citizenship were also more likely to experience identity conflict, to which they may cope by associating less with their ethnicity or more with their religious identity. Perceived discrimination was associated with identity conflict only in Germany where immigrant assimilation is traditionally based on a common ancestry, in contrast to the values-based model in France. These are consistent with the predictions derived from ‘buffer’ theories of immigrant religiosity but longitudinal studies are needed for a more robust understanding of these trends. (shrink)

"Justice according to Need" is an old socialist slogan and Marxism embraced an ancient theory of true and false needs. But Aristotle also formulated "justice according to need", although in different terms, where "need" is often translated as "demand".

When he gave his first political work the title The Elements of Law Natural and Politic, Hobbes signalled an agenda to revise and incorporate continental Roman and Natural Law traditions for use in Great Britain, and from first to last he remained faithful to this agenda, which it took his entire corpus to complete. The success of his project is registered in the impact Hobbes had upon the continental legal system in turn, specific aspects of his theory, as for instance (...) the right to punish, entering the European civil code through Pufendorf, and remaining to this day. This is a topic of considerable importance at a time at which the UK is considering scrapping the European Union, with all the attendant the legal ramifications. But strangely, despite some acknowledgement of Hobbes’s contribution to European civil law, and specifically the German civil code, the larger legal context for his thought has not thus far been systematically addressed. -/- Key words: Hobbes, civil law, common law, jurisprudence, ‘artificial reason’, natural law, sovereignty,. (shrink)

Buddhist philosophy asserts that human suffering is caused by ignorance regarding the true nature of reality. According to this, perceptions and thoughts are largely fabrications of our own minds, based on conditioned tendencies which often involve problematic fears, aversions, compulsions, etc. In Buddhist psychology, these tendencies reside in a portion of mind known as Store consciousness. Here, I suggest a correspondence between this Buddhist Store consciousness and the neuroscientific idea of stored synaptic weights. These weights are strong synaptic connections built (...) in through experience. Buddhist philosophy claims that humans can find relief from suffering through a process in which the Store consciousness is transformed. Here, I argue that this Buddhist 'transformation at the base' corresponds to a loosening of the learned synaptic connections. I will argue that Buddhist meditation practices create conditions in the brain which are optimal for diminishing the strength of our conditioned perceptual and behavioural tendencies. (shrink)

This essay, published in Political Theory in 1975, was one of the first to address the subject of the last two long books of Hobbes's Leviathan on religion. It addresses the purpose of these books and the relation between Hobbes's philosophy, ecclesiology and theology and the problems they raise.

Nous proposons une logique épistémique quadrivalente AR4.

Quentin Skinner’s dedication to investigating Hobbes’s concept of liberty in a number of essays and books has born some unusual fruit. Not only do we see the enormous problems that Hobbes set himself by proceeding as he did, but Skinner’s careful analysis allows us to chart Hobbes’ ingenuity as he tried to steer a path between the Charybdis of determinism and the Scylla of voluntarism – not very successfully, as we shall see. The upshot is a theory of individual freedom (...) and civil liberty to challenge the classical republican traditionThis Article does not have an abstract. (shrink)

This article introduces some concepts that help exploring the ontological import of universal logic. It studies the notions of an antilogic and counterlogic associated to each logic and shows some of their properties. It presents the notion of galaxy, as the class of possible worlds compatible with a given logic.We explore some consequences of these developments.

BioPortal is a Web portal that provides access to a library of biomedical ontologies and terminologies developed in OWL, RDF(S), OBO format, Protégé frames, and Rich Release Format. BioPortal functionality, driven by a service-oriented architecture, includes the ability to browse, search and visualize ontologies (Figure 1). The Web interface also facilitates community-based participation in the evaluation and evolution of ontology content.

This is part 1 of 6 of the dossier What Do We Talk about when We Talk about Queer Death?, edited by M. Petricola. The contributions collected in this article sit at the crossroads between thanatology and queer theory and tackle questions such as: how can we define queer death studies as a research field? How can queer death studies problematize and rethink the life-death binary? Which notions and hermeneutic tools could be borrowed from other disciplines in order to better (...) define queer death studies? The present article includes the following contributions: – MacCormack P., What does queer death studies mean?; – Radomska M., On queering death studies; – Lykke N., Death as vibrancy; – Hillerup Hansen I., What concreteness will do to resolve the uncertain; – Olson P., Queer objectivity as a response to denials of death; – Manganas N., The queer lack of a chthonic instinct. (shrink)

ABSTRACT: Why would someone concerned with heresy, who defined it as private opinion that flew in the face of doctrine sanctioned by the public person, harbor such a detailed interest in heterodoxy? Hobbes's religious beliefs ultimately remain a mystery, as perhaps they were meant to: the private views of someone concerned to conform outwardly to what his church required of him, and thereby avoid to heresy, while maintaining intellectual autonomy. The hazard of Hobbes's particular catechism is that he and his (...) supporters could never avoid the suspicion of insincerity. His preparedness to believe whatever the prince demanded of him smacked of heresy in the more usual sense, despite elaborate biblical exegesis designed to prove his orthdoxy. Undoubtedly he realized it even as he wrote the last lines of Leviathan, expressing the hope that "I cannot think it will be condemned at this time, either by the Publique Judge of Doctrine, or by any that desires the continuance of Publique Peace/7 Indicating an intention to return to science, he continued, "I hope the Novelty will as much please, as in the Doctrine of this Artificiall Body it useth to Offend" (Lev, Rev. and conclusion, 491). (shrink)

Attention has turned from Hobbes the systematic thinker to his inconsistencies, as the essays in the Hobbes symposium published in the recent volume of Political Theory suggest. Deborah Baumgold, in “The Difficulties of Hobbes Interpretation,” shifted the focus to “the history of the book,” and Hobbes’s method of serial composition and peripatetic insertion, as a major source of his inconsistency. Accepting Baumgold’s method, the author argues that the manner of composition does not necessarily determine content and that fundamental paradoxes in (...) Hobbes’s work have a different provenance, for which there are also contextual answers. Hobbes was a courtier’s client, but one committed early to a materialist ontology and epistemology, and these commitments shackled him in treating the immediate political questions with which he was required to deal, leading to systemic paradoxes in his treatment of natural law, liberty, authorization, and consent. (shrink)

As a representative of the papacy Bellarmine was an extremely moderate one. In fact Sixtus V in 1590 had the first volume of his Disputations placed on the Index because it contained so cautious a theory of papal power, denying the Pope temporal hegemony. Bellarmine did not represent all that Hobbes required of him either. On the contrary, he proved the argument of those who championed the temporal powers of the Pope faulty. As a Jesuit he tended to maintain the (...) relative autonomy of the state, denying the temporal powers ascribed by radical papalists and Augustinians. Their argument was generally framed as a syllogism: Christ, who possessed direct temporal power as both God and man, exercised it on earth; the Pope is the vicar of Christ; therefore the Pope possesses and may exercise direct temporal jurisdiction. Bellarmine simply denied that Christ had exercised the temporal power, which as God, it is true, he possessed. Moreover, he drew up and circulated a list of patristic passages collected under the title De Regno Christi quale sit, to prove to the Pope the orthodoxy of his position. (shrink)

Recent archaeological discoveries show ancient, and particularly Near Eastern society to have been supremely contractual, while Mediterranean society was historically characterized by strong family structures, challenging the 19th century evolutionary Status-to-Contract canon.

Since the inception of their discipline, anthropologists have studied virtually every conceivable aspect of other peoples' morality - religion, social control, sin, virtue, evil, duty, purity and pollution. But what of the examination of anthropology itself, and of its agendas, epistemes, theories and praxes? Conceived as a response to Patrick Tierney's hugely inflammatory book Darkness in El Dorado , whose allegations of immoral and negligent anthropological research in South America caused a storm of protest and debate, the book combines theoretical (...) papers and case studies from eminent scholars including Steven Nugent, Marilyn Silverman and Veronica Strang. Showing how the topic of ethics goes to the heart of anthropology, it raises the controversial question of why - and for whom - the anthropological discipline functions. (shrink)

Thomas Hobbes's 'Historia Ecclesiastica' presents his views on religion and aims to divert the attention of the public from charges against his being a heretic to placing heresy in pagan history, claiming that Greek philosophers were responsible for introducing heresy in the Christian Church. His book reveals his interest in religious history and the growth of hermeticism and Cabalism in England in his age.

Edelcio G. de Souza is a Brazilian logician and philosopher who has researches in the domains of abstract logic, non-classical systems, philosophy of science and the foundations of mathematics. This book is in his honor with the purpose of celebrating his 60th birthday. It contains some articles connected with the above topics and other subjects in logical investigations.

Introduction to Dossier Pierre Duhem’s Philosophy and History of Science.

The COVID-19 pandemic put immense pressure on healthcare systems globally, including those of highly developed countries like the United States and United Kingdom. During the pandemic, professional nursing organizations were the first to call attention to the disproportionate pandemic-related deaths among Filipino nurses. These organizations played a central role in addressing the various crises Filipino nurses faced due to their vulnerabilities as frontliners, ethnic minorities, and migrants in their host countries. Using the Volatile, Uncertain, Complexity, and Ambiguous (VUCA) framework, this (...) monograph assesses the pandemic-response actions and strategies of PNAA and PNAUK, two Filipino nursing associations in the US and UK. The major themes suggest that the two organizations are multifunctional entities with the capacity to act as lobbyists, research organizations, and decision-makers when adapting, strategizing, and coping with VUCA conditions. These findings corroborate previous findings on the potentiality of diasporic nursing organizations in addressing the gaps in government support for migrant workers in the healthcare industry. (shrink)

Why would someone concerned with heresy, who defined it as private opinion that flew in the face of doctrine sanctioned by the public person, harbor such a detailed interest in heterodoxy? Hobbes's religious beliefs ultimately remain a mystery, as perhaps they were meant to: the private views of someone concerned to conform outwardly to what his church required of him, and thereby avoid to heresy, while maintaining intellectual autonomy. The hazard of Hobbes's particular catechism is that he and his supporters (...) could never avoid the suspicion of insincerity. His preparedness to believe whatever the prince demanded of him smacked of heresy in the more usual sense, despite elaborate biblical exegesis designed to prove his orthdoxy. Undoubtedly he realized it even as he wrote the last lines of Leviathan, expressing the hope that "I cannot think it will be condemned at this time, either by the Publique Judge of Doctrine, or by any that desires the continuance of Publique Peace/7 Indicating an intention to return to science, he continued, "I hope the Novelty will as much please, as in the Doctrine of this Artificiall Body it useth to offend" (Lev, Rev. and Conclusion, 491). (shrink)

This essay advances the following set of arguments: First, that we must take seriously Hobbes's claim in Behemoth that "the science of just & unjust" is a demonstrable science, accessible to those of even the meanest capacity. Second, that Leviathan is the work in which this science, intended as a serious project in civic education, is set out. Third, that Hobbes is prepared to accept, like Plato & Aristotle, "giving to each his own," as a preliminary definition of justice, from (...) which however, he draws some very un-Aristotelian conclusions. Fourth, that though in Hobbes's theory "just & unjust" are equivalent of "lawful & unlawful," this is far from being a simple statement of legal positivism, but rather the conclusion of a practical syllogism. Fifth, that the impediments to this demonstrable science of justice being universally accepted, on Hobbes's account, are twofold, explained in terms of religion & the role of preachers & educators produced by the universities, on the one hand, & by the activity of "democratical gentlemen" & classical republicans dominating parliament, on the other. Sixth, that Hobbes's account of the transition from jus to lex, specified in terms of a transition from the state of nature to that of civil society, although Epicurean in origin, is much closer to a conventional civil law position. Adapted from the source document. (shrink)

The article considers what arbitrary law-making is and what may count as arbitrary law-making in the field of migration policy. It contributes to the discussion of arbitrary law-making in relation to migration policy in two ways. First, it offers an analysis of arbitrariness, pointing out that rhetorical definitions abound – perhaps not surprisingly, given that migration is a highly-contested policy area – and argues for why transposing a conception developed in ethical theory to the law has high theoretical costs. An (...) alternative conception is described and found to be better equipped to deal with arbitrary law-making in migration policy. It is argued that if we want to understand how arbitrariness plays out in the field of migration law – which is necessary to find ways to hinder its spread by the adoption of specific law-making practices – we first need to distinguish arbitrariness from legitimate choices of legislators. Secondly, a typology of forms of arbitrariness is fleshed out in relation to contemporary migration policy. The policy area is here broadly construed to include not only naturalisation processes, but also migration, asylum and refugee policies and more generally border control. The examples are taken from a broad selection of countries. They have been chosen for illustrative purposes only. Keywords: arbitrariness, discretion, arbitrary power, forms of arbitrary power, borders, migration policy, citizenship policy. (shrink)