Does self-control require willpower? The question cuts to the heart of a debate about whether self-control is identical with some psychological process internal to the agents or not. Noticeably absent from these debates is systematic evidence about the folk-psychological category of self-control. Here, we present the results of two behavioral studies (N = 296) that indicate the structure of everyday thinking about self-control. In Study 1, participants rated the degree to which different strategies to respond to motivational conflict exemplify self-control. (...) Participants distinguished between intra-psychic and externally-scaffolded strategies and judged that the former exemplified self-control more than the latter. In Study 2, participants provided various solutions to manage motivational conflict and rated their proposals on effectiveness. Participants produced substantially more intra-psychic strategies, rated them as more effective, and advised them at a higher rate than externally-scaffolded strategies. Taken together, these results suggest that while people recognize a plurality of strategies as genuine instances of self-control, purely internal exercises of self-control are considered more prototypical than their externally-scaffolded counterparts. This implies a hierarchical structure for the folk psychological category of self-control. The concept encompasses a variety of regulatory strategies and organizes these strategies along a hierarchical continuum, with purely intra-psychic strategies at the center and scaffolded strategies in the periphery. (shrink)

This is one more edition of Voltaire's "Candide", meant to highlight the wealth of philosophical and theological discussions hidden behind the apparently innocent veil of the most renowned fable of modernity. The rather extended apparatus accordingly consists of a series of short chapters by Filippo Bruni on the Enlightenment and Metaphysics, and in more detail, on theology, Free choice, the problem of evil, and happiness in an imperfect world and another by Sergio Cremaschi on the Enlightenment and morality, and (...) in more detail on moral universalism, on religion without metaphysics, toleration, and pacifism. -/- Table of contents I. Before the text A trick for priests A scandalous book Garden with view -/- II. Text Candide or optimism -/- III. Context Biography 1. The seven years war 2. Calvinists and Socinians 3. Jiansenists and Gesuits 4. Marranos and inquisitors 5. Conquistadores and slave-traders 6. Paraguay under the Jesuits -/- IV. Co-text 1. Enlightenment and Metaphysics 1.1. Theology 1.2. Free choice 1.3. The problem of evil 1.4. Being happy in an imperfect world -/- 2. Enlightenment and morality 2.1. Universal morality 2.2. Religion without Metaphysics 2.3. Toleration 2.4. Pacifism -/- 3. Enlightenment and the images of other places 3.1. The image of Eldorado 3.2. The image of Paraguay 3.3 The image of the Islamic world 3.4. The image of the Jew -/- 4. The conte philosophique -/- Bibliography Lexicon Index of names and concepts -/- V. Reader’s guide. (shrink)

The editor's introduction discusses Clarence I. Lewis's conceptual pragmatism when compared with post-empiricist epistemology and argues that several Cartesian assumptions play a major role in the work, not unlike those of Logical Positivism. The suggestion is made that the Cartesian legacy still hidden in Logical Positivism turns out to be a rather heavy ballast for Lewis’s project of restructuring epistemology in a pragmatist key. More in detail, the sore point is the nature of inter-subjectivity. For Lewis, no less than for (...) the Logical Positivists at the time of the Protocols Controversy and Husserl in the Cartesian Meditations, this is a problem without a solution. The reason is that all these philosophers are apparently unable to realize that the existence of a plurality of knowing subjects cannot be treated at once both as a speculative problem and a methodological one. Lewis, thanks to his pragmatist approach both comes closer to the right answer and offers an even more naïve unsatisfactory solution to the pseudo-problem under discussion. The fact that he has clear in mind that inter-subjectivity means not only a plurality of linguistic utterances but also a co-existence of different kinds of practical behaviour. Eventually, the very idea of mind, the key-idea in the book, suffers from the above mentioned tension. In fact, if inter-subjective communication and action is considered at a methodological level, the very idea of mind would not need an analysis, and no kind of ‘reflexive’ analysis. Methodology might be limited to a ‘naïve’ level where the existence of the world and a plurality of subjects be taken as a bedrock of uncritically accepted evidence. Philosophical reflection on ultimate evidence, instead, would take a different approach, maybe the one Wittgenstein was putting into practice in the same years when Mind and the world order was written, namely it would be bound to question the very meaning of the idea of ‘mind’ as an undue fiction – the same carried out by Descartes – when he assumed the Cogito to be at once a body of self-evident truths and a thing or substance, the familiar Platonic idea of psyche or soul. (shrink)

This is the first Italian translation of Bentham’s “Deontology”. The translation goes with a rather extended apparatus meant to provide the reader with some information on Bentham’s ethical theory's own context. Some room is made for so-called forerunners of Utilitarianism, from the consequentialist-voluntarist theology of Leibniz, Malebranche, John Gay, Thomas Brown and William Paley to Locke and Hartley's incompatible associationist theories. After the theoretical context, also the real-world context is documented, from Bentham’s campaigns against the oppression of women and cruelty (...) to animals to his projects of political reform. Another section illustrates the ideas of Bentham's followers as well as the objections raised by nineteenth- and twentieth-century critics of utilitarianism. -/- Table of contents I. BEFORE THE TEXT 1. Bentham’s legacy 2. Bentham the Reformer 3. Bentham and the enlightenment project of a reformed morality 4. The principle of utility 5. Deontology or private morality 6. Utilitarianism as «eudemonologism» -/- II. TEXT Deontology I. Deontology: theoretical II. Deontology: practical III. -/- III. CO-TEXT 1. Biography 2. The reform of legislation 3. The Philosophic Radicals between the French revolution and the Industrial revolution -/- IV. CONTEXT 1. Forerunners of Utilitarianism 2. Psychological associationism 3. The oppression of women 4. Cruelty against animals 5. Parsimony and industry in Hogarth’s prints 6. Followers 6.1. John Stuart Mill 6.2. Henry Sidgwick 7. Critics 7.1. Romantic, conservative, and Christian critics 7.2. Socialist critics 8. Consequences: neo-utilitarianism 9. Consequences: critics of utilitarianism 9.1. Deontological critics 9.2. Perfectionists critics 9.3. Sceptical critics 10. Bentham’s legacy for contemporary ethics, by Bikhu Parekh Bibliography Lexicon Index of names and concepts -/- READER'S GUIDE . (shrink)

-/- Did the US president who signed the order to use the atomic bomb stain his hands with blood or just ink? Are there cases in which a war is just? In such cases, is any war justifiable? Is ending the life of a terminally ill person different from murder? Do we need to agree on the definition of the embryo as a 'person' to know whether any action on the embryo is prohibited? Is the prohibition of contraception justified even (...) if it is perfectly legitimate to plan births? Anscombe, taking up Wittgenstein, Aristotle and Thomas Aquinas, elaborates a theory of action that places "intention" at the centre, an alternative to the conception of action dominant since Descartes. On this basis, he conducts an indictment against the superficiality of modern moral philosophy, lumping together the Oxford philosophers, utilitarianism and Kantian ethics. And finally, she puts her virtue ethics to work on problems of applied ethics: in the field of public ethics, the just war; in the field of bioethics, questions of the end of life and the beginning of life. This book, edited by Sergio Cremaschi, brings together Anscombe's contributions on ethical issues, allowing for the first time a comprehensive overview of this decisive figure's contribution to twentieth-century philosophy. (shrink)

Definiciones de epistemología hay muchas, al igual que clases y estilos. Sin embargo, más allá de esta diversidad, es necesario contar con una definición básica que guíe nuestra comprensión del tema. Dos serán las preguntas que nos ayuden a ello en este artículo: a) ¿qué es la epistemología? y b) ¿para qué le sirve al científico?

In this paper we advance a new solution to Quinn’s puzzle of the self-torturer. The solution falls directly out of an application of the principle of instrumental reasoning to what we call “vague projects”, i.e., projects whose completion does not occur at any particular or definite point or moment. The resulting treatment of the puzzle extends our understanding of instrumental rationality to projects and ends that cannot be accommodated by orthodox theories of rational choice.

Deontological theories face difficulties in accounting for situations involving risk; the most natural ways of extending deontological principles to such situations have unpalatable consequences. In extending ethical principles to decision under risk, theorists often assume the risk must be incorporated into the theory by means of a function from the product of probability assignments to certain values. Deontologists should reject this assumption; essentially different actions are available to the agent when she cannot know that a certain act is in her (...) power, so we cannot simply understand her choice situation as a “risk-weighted” version of choice under certainty. (shrink)

Kant’s views on the relation between freedom and moral law seem to undergo a major, unannounced shift. In the third section of the Groundwork, Kant seems to be using the fact that we must act under the idea of freedom as a foundation for the moral law. However, in the Critique of Practical Reason, Kant claims that our awareness of our freedom depends on our awareness of the moral law. I argue that the apparent conflict between the two texts depends (...) on a reading of the opening paragraphs of Groundwork III, and on an interpretation of Kant’s claim that we “act under the idea of freedom”, that is implausible on textual and on philosophical grounds. I then present an alternative interpretation of what Kant means by “acting under the idea of freedom” and of the opening paragraphs of Groundwork III. I argue that the only substantive conclusion of these paragraphs is that no theoretical proof of freedom is necessary. Moreover I argue that although these paragraphs raise concerns about the validity of the moral law, these concerns and Kant’s answers to them, do not give rise to any significant conflict with his views in the Critique of Practical Reason. (shrink)

Most contemporary action theorists accept – or at least find plausible – a belief condition on intention and a knowledge condition on intentional action. The belief condition says that I can only intend to ɸ if I believe that I will ɸ or am ɸ-ing, and the knowledge condition says that I am only intentionally ɸ-ing if I know that I am ɸ-ing. The belief condition in intention and the knowledge condition in action go hand in hand. After all, if (...) intending implies belief, and if ɸ-ing intentionally implies intending to ɸ, then in ɸ-ing, I intend to be ɸ-ing, and, by the belief condition, I believe that I am ɸ-ing, and if this belief is justified, and we are not in a Gettier situation, etc., then, I will also satisfy the knowledge condition. Moreover, the claim that when intentions properly result in action, the corresponding belief constitutes knowledge is a relatively safe assumption, at least as an assumption about what it is generally the case. (shrink)

The idea of direction of fit has been found appealing by many philosophers. Anscombe’s famous examples have persuaded many of us that there must be some deep difference between belief and desire that is captured by the metaphor of direction of fit. Most of the aim of the paper is to try to get clear on which intuitions Anscombe’s example taps into. My view is that there is more than one intuition in play here, and I will try to show (...) that various distinctions and points are confused in the literature on direction of fit. But I also want to argue that once the proper distinctions are made, it’s not clear that the notion of direction of fit can do any of the philosophically significant work that it was supposed to do. I first argue that the best way to unpack the notion of direction of fit would indeed be by means of the constitutive relation between truth and belief. In particular, the notion of direction of fit is best understood as different ideals, or formal ends, guiding the inference, from what I call “prima-facie” attitudes to what I call “all-out” attitudes respectively in the theoretical and practical realm. However, I’ll argue that there’s no non-circular way of making this distinction. But even if no definition of “belief” and “desire” come out of the distinction between directions of fit, it does elucidate the different natures of practical and theoretical enquiry. However, understood this way, the notion of direction of fit does not seem to capture the distinction illustrated by Anscombe’s example. I try to argue in the last section that Anscombe’s compelling example is best explained not by a distinction between directions of fit, but by a distinction between two different inferential mistakes: one from general to general or particular to general, and the other from general to particular. There’s an important asymmetry between practical and theoretical endeavours in this neighbourhood. However, noticing this asymmetry will also fail to deliver the philosophical payoffs that the notion of direction of fit was supposed to have. (shrink)

This article explores the relationships between crime, collective responses to it, and the social production of so-called great criminals. It argues that crime, especially sexual and violent crime, produces significant imbalances in individuals habitually subject to instrumental actions, identitarian thinking and positive law. These imbalances are emotional as well as cognitive and, under certain conditions of communication, can generate states of multitude, that is, collective states linked to an intense affectivity and to the prevalence of mythic or symbolic thinking. These (...) states reach their limits and become condensed in the mytho-historical figure of the great criminal. In this sense, great criminals are a function of such multitudinous states: points of imputation that concentrate and catalyze the affective imagination unleashed by collective effervescence. (shrink)

Definiciones de epistemología hay muchas, al igual que clases y estilos. Sin embargo, más allá de esta diversidad, es necesario contar con una definición básica que guíe nuestra comprensión del tema. Dos serán las preguntas que nos ayuden a ello en este artículo: a) ¿qué es la epistemología? y b) ¿para qué le sirve al científico?

Inquiry, Volume 57, Issue 3, Page 384-411, June 2014.

An effective method to increase the number of potential cadaveric organ donors is to make people donors by default with the option to opt out. This non-coercive public policy tool to influence people’s choices is often justified on the basis of the as-judged-by-themselves principle: people are nudged into choosing what they themselves truly want. We review three often hypothesized reasons for why defaults work and argue that the as-judged-by-themselves principle may hold only in two of these cases. We specify further (...) conditions for when the principle can hold in these cases and show that whether those conditions are met is often unclear. We recommend ways to expand nationwide surveys to identify the actual reasons for why defaults work and discuss mandated choice policy as a viable solution to many arising conundrums. (shrink)

A questão dos universais permanece tema na filosofia tanto na ontologia como na epistemologia. Em Husserl, há universais particulares, o ‘X’ noemático, o idêntico, e universais stricto sensu, nomes universais atemporais. Neste artigo, apresento o tema conforme analisado por Husserl em Ideias I. Na primeira seção, descrevo a trajetória até os universais destacando o paralelismo entre noese e noema. Na segunda seção, traço o reflexo para a filosofia da linguagem também afetada pela correspondência noético-noemática. Na terceira e última seção, mostro (...) como a investigação sobre os universais move-se apenas na esfera noemática, e concluo defendendo a possibilidade de partindo do ‘X’ noemático alcançar o universal em sentido estrito. (shrink)

The aim of this chapter is to understand more precisely what kind of irrationality involved in procrastination. The chapter argues that in order to understand the irrationality of procrastination one needs to understand the possibility and the nature of what I call “top-down independent” policies and long-term actions. A policy or long-term action) is top-down independent if it is possible to act irrationally relative to the adoption of the policy without ever engaging in a momentary action that is per se (...) irrational. involved in procrastination one needs to It argues that procrastination is one of the corresponding vices of an overlooked virtue; namely, “practical judgment.” On this account, procrastination turns out to be a failure of instrumental rationality that can be so characterized without assuming the correctness of any further norms of practical rationality. Thus this account of procrastination also constitutes an important objection to Christine Korsgaard’s claim that a purely instrumental conception of rationality is incoherent. (shrink)

Recensione a "Tracce dell’informe. L’indecostruibile e la filosofia dell’evento in Jacques Derrida", opera prima di Sergio Genovesi, pubblicata da Mimesis Edizioni per la collana "Eterotopie".

For non-analytic ethical naturalists, externalism about moral motivation is an attractive option: it allows naturalists to embrace a Humean theory of motivation while holding that moral properties are real, natural properties. However, Michael Smith has mounted an important objection to this view. Smith observes that virtuous agents must have non-derivative motivation to pursue specific ends that they believe to be morally right; he then argues that this externalist view ascribes to the virtuous agent only a direct de dicto desire to (...) do what is morally right, but not a direct motivation to be kind, help those in need, et. I first clarify this “fetishism objection”; I then show how the non-analytical naturalist can provide an understanding of virtuous motivation that is immune to this objection. (shrink)

This paper focuses on the framework for the compositional relations of properties in the sciences, or "realization relations", offered by Ken Aizawa and Carl Gillett (A&G) in a series of papers, and in particular on the analysis of "multiple realizations" they build upon it. I argue that A&G's analysis of multiple realization requires an account of levels and I try to show, then, that the A&G framework is not successful under any of the extant accounts of levels. There is consequently (...) a real concern tha thte A&G framework for realization may not be viable. (shrink)

The purpose of this paper is to provide a new system of logic for existence and essence, in which the traditional distinctions between essential and accidental properties, abstract and concrete objects, and actually existent and possibly existent objects are described and related in a suitable way. In order to accomplish this task, a primitive relation of essential identity between different objects is introduced and connected to a first order existence property and a first order abstractness property. The basic idea is (...) that possibly existent objects are completely determinate and that essentially identical objects are just different individuations of the same individual essence. Accordingly, essential properties are defined as properties that are invariant with respect to this kind of identity, while abstract objects are determined by being characterized by essential properties only. Once such ideas are implemented, a number of classical intuitions about objects, their essence, and their way of existence can be consistently interpreted. (shrink)

Recently, Piccinini and Craver have stated three theses concerning the relations between functional analysis and mechanistic explanation in cognitive sciences: No Distinctness: functional analysis and mechanistic explanation are explanations of the same kind; Integration: functional analysis is a kind of mechanistic explanation; and Subordination: functional analyses are unsatisfactory sketches of mechanisms. In this paper, I argue, first, that functional analysis and mechanistic explanations are sub-kinds of explanation by scientific (idealized) models. From that point of view, we must take into account (...) the tradeoff between the representational/explanatory goals of generality and precision that govern the practice of model-building. In some modeling scenarios, it is rational to maximize explanatory generality at the expense of mechanistic precision. This tradeoff allows me to put forward a problem for the mechanist position. If mechanistic modeling endorses generality as a valuable goal, then Subordination should be rejected. If mechanists reject generality as a goal, then Integration is false. I suggest that mechanists should accept that functional analysis can offer acceptable explanations of cognitive phenomena. (shrink)

Este trabajo presenta y analiza dos posturas acerca de las representaciones y clasificaciones científicas que Ian Hacking en ¿La construcción social de qué? denomina realismo o estructurismo inherente y nominalismo. La primera sostiene que las divisiones del conocimiento científico expresan o reflejan divisiones estructurales de la realidad a la que se refieren, en tanto que la segunda considera que toda división o estructura atribuida por la ciencia a la realidad se encuentra sólo en las representaciones mismas. Se sostiene que tal (...) criterio clasificatorio resulta pertinente y fructífero para las discusiones actuales acerca de la naturaleza del conocimiento científico, que pone de relieve diversas cuestiones profundas e intensamente debatidas a lo largo de la historia de la filosofía, y que el empleo del término “nominalismo” –a pesar de su polisemia y de ser poco utilizado actualmente en la filosofía de la cienciaes acertado por cuanto la discusión es en gran medida semántica, ya que se basa en dos concepciones contrapuestas acerca de la naturaleza del lenguaje humano. (shrink)

This study aimed to survey wild species voluntarily received or rescued in the Lake District, State of Rio de Janeiro, in 2011. The research aimed to identify endangered species, quantify the groups and know the destination given to specimens. The records were obtained from the Instituto Ecológico Búzios Mata Atlântica, an NGO responsible for the Environmental Protection Area named Pau-Brasil and for the Lake District. The analysis showed that 181 animals were seized, 51% mammals (13 species), 25% reptiles (13 species), (...) 24% birds (11 species) and 1% fish (1 species). Amongst those animals, 12 species are included in the List of Endangered Brazilian Fauna Species. (shrink)

Robert Adams argues that often our moral commitment outstrips what we are epistemically entitled to believe; in these cases, the virtuous agent doxastic states are instances of “moral faith”. I argue against Adams’ views on the need for moral faith; at least in some cases, our moral “intuitions” provide us with certain moral knowledge. The appearance that there can be no certainty here is the result of dubious views about second-order or indirect doubts. Nonetheless, discussing the phenomena that lead Adams (...) to postulate moral faith brings to light the nature of the epistemic warrant underlying various kinds of moral commitments. (shrink)

Gabriel Tarde, along with Durkheim and others, set the foundations for what is today a common-sense statement in social science: crime is a social phenomenon. However, the questions about what social is and what kind of social phenomenon crime is remain alive. Tarde’s writings have answers for both of these capital and interdependent problems and serve to renew our view of them. The aim of this article is to reconstruct Tarde’s definition of crime in terms of genus and specific difference, (...) exploring his criminology as a case of his general sociology. This procedure shows that Tarde succeeded in creating a comprehensive theory of crime and criminals founded not only on his most well-known concept, imitation, but also on his equally important concepts of invention, opposition, social logic and social teleology. For Tarde, crime is a complex phenomenon related to criminal inventions, criminal propagations, the production of penal laws, the execution of controls and punishments, and the collective reactions to all these. (shrink)

En este trabajo sostengo que la concepción mecanicista no captura la relevancia explicativa de la ley de polarización dinámica de Cajal. La relevancia explicativa de la ley se fundamenta en su rol como principio de diseño neuronal. Como tal, la ley nos brinda acceso epistémico a intervenciones ideales, conceptualmente posibles, sobre la localización de los diversos componentes de los centros nerviosos, y nos permiten evaluar el impacto de esas intervenciones sobre las condiciones de viabilidad del organismo.

In this article culture is understood as the ensemble of systems of classification, assessment, and interaction that establishes a basic community of values in a given social field. We will argue that this is made possible through the institution of fundamental prohibitions understood as mythical points of closure that set the last frontiers of that community by designating what crime is. Exploring these theses, we will see that criminal transgression may be thought of as the actualization of a rigorous otherness. (...) This otherness, however, is nothing but the culture itself in its extreme vectors, its contradictions, and residues. From there we will differentiate three types of crimes: paroxysmal, archaic, and impossible. And we will conclude that the criminal question it is not a ‘social problem’ among others. Rather, it is a fundamental crossroad where the very constitution of any culture is at stake. It is the question of the beginning and end of the societal order and its subjects. (shrink)

This chapter provides a brief overview of the history of behavioral neurology, dividing it roughly into six eras. In the ancient and classical eras, emphasis is placed on two transitions: firstly, from descriptions of head trauma and attempted neurosurgical treatments to the exploratory dissections during the Hellenistic period and the replacement of cardiocentrism; and secondly, to the more systematic investigations of Galenus and the rise of pneumatic ventricular theory. In the medieval through post-Renaissance eras, the scholastic consolidation of knowledge and (...) the role of compendia are emphasized, along with the use of new methods from within a mechanistic framework. With the discovery of electrical conductance and the rise of experimentalism, we frame the modern era as period of intense debate over localization, decomposition, and other mechanistic principles, and marked by rapid discovery about the brain. The chapter ends with a discussion of the contemporary era, focusing on the establishment of behavioral neurology research on aphasia, apraxia, and neuropsychiatric conditions. (shrink)

It’s widely accepted that normativity is not subject to truth values. The underlying reasoning is that truth values can only be predicated of descriptive statements; normative statements are prescriptive, not descriptive; thus truth value predicates cannot be assigned to normative statements. Hence, deonticity lacks logical semantics. This semantic monism has been challenged over the last decades from a series of perspectives that open the way for legal logics with imperative semantics. In the present paper I will go back to Kant (...) and review his understanding of practical judgments, presenting it as supported by a pluralistic semantics. From this perspective a norm of Law is a logical expression that includes as content a generic description of a possible behavior by a generality of juridical agents, and assigns to that content the assertion of its obligatory character, accompanied by a disincentive for non-compliance. From this perspective legal norms can be syntactically formalized and assigned appropriate semantic values in such terms that they can be incorporated into valid inferential schemes. The consequence is that we can put together legal logics that handle both the phenomenal and the deontic dimensions of legality. (shrink)

I argue that Adam Smith, far from being a utilitarian as claimed by Alain Caillé, was instead a semi-sceptical philosopher who defended a pluralistic normative ethics of prudence, justice, benevolence, and, far from being the founder of the science of a system self-produced by the interaction of individual self-interests, was a sharp critic of the practices of the commercial society of his time in the name of liberty, justice, and equality. In a word, was from being the putative father of (...) Capitalism, Adam Smith was the father o a liberal left and a forefather of the present-day critics of globalization. (shrink)

This paper examines the explanatory distinctness of wiring optimization models in neuroscience. Wiring optimization models aim to represent the organizational features of neural and brain systems as optimal (or near-optimal) solutions to wiring optimization problems. My claim is that that wiring optimization models provide design explanations. In particular, they support ideal interventions on the decision variables of the relevant design problem and assess the impact of such interventions on the viability of the target system.

Santiago Ramón y Cajal, the primary architect of the neuron doctrine and the law of dynamic polarization, is considered to be the founder of modern neuroscience. At the same time, many philosophers, historians, and neuroscientists agree that modern neuroscience embodies a mechanistic perspective on the explanation of the nervous system. In this paper, I review the extant mechanistic interpretation of Cajal’s contribution to modern neuroscience. Then, I argue that the extant mechanistic interpretation fails to capture the explanatory import of Cajal’s (...) law of dynamic polarization. My claim is that the definitive formulation of Cajal’s law of dynamic polarization, despite its mechanistic inaccuracies, embodies a non-mechanistic pattern of reasoning that is an integral component of modern neuroscience. (shrink)

This paper proposes an application of Enrique Dussel’s ethics of liberation to an issue of crucial importance to US minorities: the debate on affirmative action. Over the past fifty years, this debate has been framed in terms of the opposition between advocates of affirmative action who claim that it is needed in order to achieve the integration and participation of traditionally oppressed groups to society without which there is no equality of rights, and critics who argue that affirmative action violates (...) equality by enforcing a double standard that undermines the ideal of a color-blind society. In this paper, I show how the basic principles of Dussel’s ethical theory (which are best expounded in his book Ethics of Liberation) allow us to address what I take to be the main demands of both advocates and critics of affirmative action in a satisfactory way. (shrink)

The present paper argues that the Venezuelan-Chilean philosopher Andrés Bello constitutes an important but heretofore neglected prefiguration of Richard Rorty. I argue for this thesis by articulating first an Inter-American philosophical narrative (based on previous work by Alex Stehn and Carlos Sanchez) that enables me to highlight certain common characteristics in philosophical projects that flourished across the Americas. Having done this, I show that Rorty’s anti-representationalism and anti-foundationalism are prefigured in Bello’s most important philosophical treatise, Filosofía del Entendimiento, to the (...) extent that Bello recognizes the problems posed by the ocular metaphors that are systematically used by Early modern philosophers such as Descartes or Locke, and suggests their elimination and replacement by other metaphors. Finally, I conclude that, if my arguments are correct, the intellectual geography of neo-pragmatism needs to be expanded beyond traditional geographies such as Europe and the US. (shrink)

In recent decades, philosophers of science have devoted considerable efforts to understand what models represent. One popular position is that models represent fictional situations. Another position states that, though models often involve fictional elements, they represent real objects or scenarios. Though these two positions may seem to be incompatible, I believe it is possible to reconcile them. Using a threefold distinction between different signs proposed by Peirce, I develop an argument based on a proposal recently made by Kralemann and Lattman (...) (in Synthese 190:3397–3420, 2013) that shows that the two aforementioned positions can be reconciled by distinguishing different ways in which a model representation can be used. In particular, on the basis of Peirce’s distinction between icons, indices and symbols, I argue that models can sometimes function as icons, sometimes as indexes and sometimes as symbols, depending on the context in which they are considered and the use that they are developed for because they all have iconic, indexical and symbolic features. In addition, I show that conceiving models as signs enables us to develop an account of scientific representation that meets the main desiderata that Shech (in Synthese 192:3463–3485, 2015) presents. (shrink)

It seems to be a humdrum fact of human agency that we act on intentions or decisions that we have made at an earlier time. At breakfast, you look at the Taco Hut menu online and decide that later today you’ll have one of their avocado burritos for lunch. You’re at your desk and you hear the church bells ring the noon hour. You get up, walk to Taco Hut, and order the burrito as planned. As mundane as this sort (...) of scenario might seem to be, philosophers have raised a problem in understanding it. If you are simply abiding by this morning’s decision, how are you acting autonomously? Your earlier self seems to be calling the shots; if you are just acting accordingly, without thinking through it or in some other way trying to ensure that the past decision conforms to your present standpoint, it is not clear how this amounts to an exercise of your present autonomous agency. It seems, rather, that your earlier self has succeeded in slaving you to her own purposes. She was the one who wanted (intended, judged it to be good, etc.) to have an avocado burrito. In simply following through, your current self seems to be just an automaton performing the commands left behind by your former self. Of course, you might not allow yourself to be shackled by your earlier self. You might refuse to follow anything but your own present judgments: you will only go to Taco Hut if this is what you judge you should do right now, and once at Taco Hut you will only eat the avocado burrito if that is what you want to eat once there. But if this is the way you generally operate, this seems to block your ability to make effective future-directed decisions. The puzzle, then, is one of explaining how the future self can do the bidding of her past self without losing her autonomy. We call this “the Problem of Diachronic Autonomy.” Philosophers raising this problem take it to show that there must be reasons or rational requirements to follow-through with our past decisions. According to these philosophers, we can only make sense of our diachronic autonomy if our past decisions put rational pressure on us to follow through. We argue that there is no Problem of Diachronic Autonomy. There is, in other words, no puzzling situation that needs explaining. Consequently, there is no need coming from this purported puzzle to think that our future-directed decisions generate reasons or rational requirements to follow through. The correct view of our diachronic autonomy is the “naïve” one: the “future self” can do the bidding of the “past self” without giving up its autonomy because, very simply, the past self is the same agent as the future self. I am acting autonomously when I get the avocado burrito, because I was the one who decided to get the burrito. I am acting on my own freely-formed decision. (shrink)

The aim of this essay is twofold. First, it outlines the concept of ontological frame. Secondly, two models are distinguished on this structure. The first one is connected to Kant’s concept of possible object and the second one relates to Leibniz’s. Leibniz maintains that the source of possibility is the mere logical consistency of the notions involved, so that possibility coincides with analytical possibility. Kant, instead, argues that consistency is only a necessary component of possibility. According to Kant, something is (...) possible if there is a cause capable of bringing it into existence; to this end consistency alone is not sufficient. Thus, while the Leibnizian notion of consistency is at the root of the concept of analytical possibility, the Kantian notion of possibility is the source of real possibility. This difference plays an important role in the discussion of Gödel’s ontological proof, which can be formally interpreted on the ontological frame of the pure perfections. While this proof, under some emendation condition, is conclusive in the context of Leibniz’s ontological model, it is not so within the Kantian one. This issue will be the subject of the second part of the present essay. (shrink)