As is well known, research on generics is represented by three approaches: majority- based (Cohen 1996, 1999, 2004), normalcy-based (Nickel 2006; 2009; 2010a, b; 2013; 2016; 2018), and cognition-based (Leslie 2007a, b; 2008; 2013; 2017) approaches. Two recent approaches proposed by van Rooij and Schulz (2020) and Tessler and Goodman (2019) are more elaborated theories on generics, although neither of these approaches nor the three representative theories can fully account for various generics data, as argued by Yoon (2021). On (...) the other hand, Nguyen (2020) proposes another theory of generics, the so-called ‘radical’ theory, which argues that the generic operator has no semantic content, and that the various quantificational interpretations of bare plural generics are determined contextually. In this context, the main purpose of this paper is to provide a critical review of some recently published analyses, including Nguyen’s theory, and to analyze non-conventionalized generics. While conventionalized or conceptualized generics have received much attention from researchers, non- conventionalized generics have not been studied as extensively. It will be argued that Nguyen’s theory simply transfers the burden onto pragmatics, and that non- conventionalized as well as conventionalized generics tend to be interpreted based on people’s perceptions of their exceptions, in line with Yoon (2021). This position will be supported by experimental results. (shrink)

The Purpose of this study was to investigate the effect of cloud mobile learning and creative environment on college student’s creativity performance. A nonequivalent pretest-posttest quasi-experimental design was used in this research. The objects were two freshman classes selected from a public university and randomly assigned to the experimental group and the control group. A learning activity named Amphibious Mechanical Beast was conducted in this teaching experiment. The experimental was taught using cloud mobile learning, while the control group was taught (...) using the traditional (usual) way. Participant student’s design performances before and after the experiment were evaluated. Creative Environment Scale was used to collect data of student’s perception of creative environment. Additionally, an open ended questionnaire was used to realize student’s learning processes. The one-way analysis of covariance (ANCOVA) and the two-way analysis of covariance were performed in this research. After data coding, relative concepts, themes, and theories were integrated and developed. Finally, the findings were proposed according to result of qualitative data analysis. Those main results of this research were: 1.Cloud mobile learning had a positive effect on student’s creative process. Most participant students thought cloud mobile device using convenient and prompt while learning. Cloud mobile learning improved student active participation, and was student-centered rather than teacher-centered. Participant student’s high order thinking abilities could be improved by receiving information and discussing anytime and anywhere. Those high order thinking included problem solving, critical thinking, and creative thinking. Nevertheless, minor participant students’ learning was influenced by past learning habits and insufficient devices. 2. Cloud mobile learning had positive effects on newness, elaborateness, and total aspect of creative products. 3. Perceptions of creative environment had positive effects on preparation stage and reaction stage of creative process. 4. Perceptions of creative environment which were above a certain level had positive effects on creative products. 5. Cloud mobile learning had positive effects on preparation stage of students’ creative process who had lower perceptions of creative environment. 6. Cloud mobile learning had positive effects on value of students’ creative products who had lower perceptions of creative environment. 7. Cloud mobile learning had positive effects on total aspect of students’ creative products who had higher perceptions of creative environment. Finally, recommendations and suggestions were addressed for implementation of cloud mobile learning and future studies based on results of this research. (shrink)

Priest's theory of motion is based on Leibniz's Continuity Condition (LCC), which states that any state that exists at each instant in a continuous set of moments also exists at its temporal limit. If we accept the CCL, a free-falling pen would have to be simultaneously in motion and at rest at the instant of change: the critical moment when it hits the ground, thus passing from the state of motion to that of rest. This seems to be a contradictory (...) state of affairs, which is precisely what Priest claims to be the case. In this article, I discuss the logical possibility of empirically testing whether such a contradictory state of affairs occurs. (shrink)

O argumentare a importanței dualiste a emoțiilor în societate, individual și la nivel de comunitate. Tendința actuală de conștientizare și control al emoțiilor prin inteligența emoțională are un efect benefic în afaceri și pentru succesul activităților sociale dar, dacă nu suntem atenți, poate duce la o alienare ireversibilă la nivel individual și social. Lucrarea se compune din trei părți principale: Emoții (Modele ale emoțiilor, Procesarea emoțiilor, Fericirea, Filosofia emoțiilor, Etica emotiilor), Inteligența emoțională (Modele ale inteligenței emoționale, Inteligența emoțională în cercetare (...) și educație, Filosofia inteligenței emoționale, Inteligența emoțională în filosofia orientală) și Inteligența emoțională în organizații (Munca emoțională, Filosofia inteligenței emoționale în organizații, Critica inteligenței emoționale în organizații, Etica inteligenței emoționale în organizații). În Concluzii prezint un rezumat al afirmațiilor din lucrare. CUPRINS: Abstract 1. Emoții 1.1 Modele ale emoțiilor 1.2 Procesarea emoțiilor 1.3 Fericirea 1.4 Filosofia emoțiilor 1.5 Etica emoțiilor 2. Inteligența emoțională 2.1 Modele ale inteligenței emoționale 2.1.1 Modelul de abilități al lui Mayer și Salovey 2.1.2 Modelul mixt al lui Goleman 2.1.3 Modelul mixt al lui Bar-On 2.1.4 Modelul de trăsături al lui Petrides 2.2 Inteligența emoțională în cercetare și educație 2.3 Filosofia inteligenței emoționale 2.3.1 Inteligența emoțională în filosofia orientală 3. Inteligența emoțională în organizații 3.1 Munca emoțională 3.2 Filosofia inteligenței emoționale în organizații 3.3 Critica inteligenței emoționale în organizații 3.4 Etica inteligenței emoționale în organizații Concluzii Bibliografie DOI: 10.13140/RG.2.2.32991.20640. (shrink)

La signification est un phénomène social qui ne peut être compris de manière satisfaisante que par rapport à deux entités duales : une communauté et un langage. Elle se manifeste dans la sphère publique en tant que réponse discriminative à un stimulus sémiotique, c'est-à-dire en tant que réaction typique à un stimulus vicariant (qui rend possibles les expériences indirectes). Les modèles ou les schémas d’action sémiotique émergent de la conformité générale des membres d’une communauté à certaines conventions de langage. Si (...) les réactions à un stimulus semblent contingentes ou complètement imprédictibles, on peut en déduire qu’aucune signification n’a été (re)produite. Les significations ne sont pas de propriétés des signes et ne sont pas déterminées causalement par ceux-ci. Par conséquent, elles ne peuvent pas être transférées d’une personne à l’autre en même temps que la transmission des stimuli sémiotiques. Lorsque les membres d’une communauté font l’effort de se conformer – en tant qu’agents rationnels normaux – aux conventions linguistiques en vigueur, ils (re)créent le significations à un niveau syntactique, sémantique et pragmatique, aussi bien au niveau du langage qu’au niveau du métalangage. De plus, ayant en vue les circonstances de la communication, ils préfèrent un certain degré de socialisation des significations véhiculées ; ce degré est situé entre le niveau strictement personnel des idiosyncrasies et le niveau conformiste des significations standardisées. Les communicateurs performants essaient d’éviter les deux extrêmes à la fois, étant suffisamment coopérants pour renforcer les conventions de langage existantes, qui rendent possibles les conventions de langage existantes, tout en rendant possible la compréhension ; en même temps, ils sont suffisamment hétérodoxes pour se rapporter à des significations qui stimulent leur ouverture, leur curiosité et leur flexibilité. (shrink)

Dans cette contribution, j'examinerai l'argument qui renvoie dos à dos le théisme et l'athéisme et qui structure la présentation de l'alternative que constitue le Dieu à venir. N'étant ni adhérant, ni sympathisant du réalisme spéculatif, je ne proposerai pourtant pas de critique externe de la philosophie de la religion proposée par Meillassoux. De manière heuristique, je vais tenir pour acquis Après la finitude et je montrerai ce qui me semble être les faiblesses de l'argument, critiques rendant finalement peu crédible l'affirmation (...) que peut encore venir un Dieu qui ne serait ni le Dieu métaphysique, ni le Dieu du sentiment religieux. Pour cela, je vais reprendre le dilemme spectral (Meillassoux) et discuter la cohérence du concept de Dieu à venir ainsi que sa pertinence pour résoudre le dilemme. Il apparaitra alors que si l'on admet la contingence absolue, on ne peut croire raisonnablement en un Dieu, même à venir. D'où le désespoir absolu. (shrink)

This paper sets out to carry out an analysis of the concept of love in the Gedanken über Tod und Unsterblichkeit, published anonymously by Feuerbach in 1830. Afer examining the scale of different types of love, conceived by Feuerbach as a hierarchy of the erotic, the paper will focus its attention on the question of the other and the fundamental role it plays in the very constitution of the individual: starting from the famous Feuerbachian defnition “Sein ist Gemeinschaf„, a number (...) of key notions that fnd their basis in love will be addressed, such as self-knowledge, the distinction of the individual, life as a continuous process of communication and as remembrance (of and by) the other, as well as the signifcation of one’s own life in relation to others. -/- -------- -/- El presente trabajo se propone realizar un análisis del concepto de amor en los Gedanken über Tod und Unsterblichkeit, publicado anónimamente por Feuerbach en 1830. Luego de examinar la escala de diferentes tipos de amor, concebida por Feuerbach como jerarquía de lo erótico, el trabajo centrará su atención en la cuestión del otro y del papel fundamental que desempeña en la propia constitución del individuo: partiendo de la célebre defnición feuerbachiana “Sein ist Gemeinschaf„, se abordará una serie de nociones clave que encuentran su base en el amor, tales como el saber de sí, la distinción del individuo, la vida como proceso continuo de comunicación y como recuerdo (de y por) otro, así como la signifcación de la propia vida a partir de los demás. (shrink)

The phenomenon of interculturality and interreligiousness is a delicate and complex one at the same time, having to meet all the factors related to a certain type of education centered on respecting the values of those around us and offering moral support, and sometimes even material, so that together we can discover ourselves as an integral part of a universal heritage. Students from Muslim and Jewish families brought an intercultural and spiritual added value, since they agreed to come to the (...) Orthodox Religion class and talk about the tradition and spirituality of their culture in a divided world, without losing their cultural identity or religious, just to better know and respect the values that define our religions and cultures. Intercultural and interreligious bridges have made us listen to each other, appreciate each other and see with other eyes minds beyond certain walls that can surround our society too hasty to rediscover its values. We could say that this experience represented a landmark of the interculturality of this institution, a landmark that we can gratefully offer as a model of applied multidisciplinary research (sociological, anthropological, historical or theological). (shrink)

This study aims to deepen the philosophical aspects of the relationship between the work of Pierre Hadot and Michel Foucault, with regard to the concepts of "Spiritual Exercises" and "Self-Care". We intend to analyze how Pierre Hadot interpreted the appropriation that Michel de Foucault made of his text "spiritual exercises", when presenting the notion about the definition of "Care of the self". We elucidate the main divergences and convergences present between the philosophical reflections of these two authors, which are of (...) great relevance for the understanding of current phenomena. The methodology adopted was exploratory theoretical-bibliographic research, halfway betweena comment and an essay. Our studies point to the theme of 'the self' as the central point of the research, with “Self-Care” as the bias capable of leading us to knowledge and, in this way, taking us to the direction of existence through the rationality ofthe “Exercises” Spiritual ”. Our two authors, in their discussions about “taking care of oneself”, evoke in part the thinking of the Greeks, who are the source of the definition of this principle. Therefore, the term “epimeleia heauton” will guide us, that is, to undertake in the face of the world of life, in the practice of thorough and permanent criticism in the face of one's own conduct. In other words, by means of these spiritual exercises, thus being able to contemplate oneself rationally on a path towards "oneself" and through "oneself". Furthermore, all of this implies a constant effort on the will and desire, in order to architect authentic autonomy on a daily basis. We do not intend to exhaust the whole subject, however, the relationship to be developed will bring us closer to dominance over ourselves and make us reflect on the state of "having oneself in the hands.". (shrink)

In this paper I aim to show that the issue of the constitution of time in Husserl’s thought can not be fully exhausted by a descriptive analysis of the immanent level of consciousness and it rather asks for a deeper search at a pre-immanent (and pre-subjective) level. The way Husserl developes his interpretation regarding the constitution of time leads the descriptive (phenomenological) method to an impasse. Because of this, the Husserlian analysis proceeds to some techniques which bear on what some (...) commentators called a constructive phenomenology. The central point that I argue for in this study is that the premise from which Husserl starts his examination of the constitution of time is ab initio problematic or debatable: that is, consciousness forms the origin of time and one could reach this source by following the path oppened by descriptive analysis. I will hold that time rather originates in the encounter between consciousness and objects or between consciousness and other consciousness (i.e. founded/originated in a relation). (shrink)

In contemporary philosophy, there is a widespread distinction between authenticity as self-discovery (which is an essentialist model, inspired by Rousseau, Herder and the Romantic tradition) and authenticity as self-creation (an existentialist model, inspired mainly by Kierkegaard and Sartre). In this paper, I would like to propose a threefold classification, which ads another model of authenticity, irreducible to any of the previous two. This third model is authenticity as self-reinvention, that could be reconstructed from Nietzsche’s philosophy. The self-reinvention model rests on (...) three different, yet interrelated, ideas: 1) Vitalism: The authentic individual wholeheartedly embraces every aspect of his existence, even pain and sufferings, thus proving he truly owns himself. 2) Perspectivism: The authentic individual is able to reinterpret his mental states in the utmost personal manner, through the transvaluation of values (Umwertung aller Werte) and the spiritualization (Vergeistingung) of his drives. 3) Experimentalism: Authenticity is an incessant play, a constant process of identity formation, which corresponds to Nietzsche’s hypothesis of “the subject as multiplicity” and to his ideal of existence as a work of art or of becoming the poet of your life. (shrink)

Although the differences between Spinoza and Nietzsche are crucial, there are several aspects on which one can trace a relevant set of similarities between the two authors. The refutation of teleology, transcendence and free will, together with the consequent embracement of fatality, the pursuit of joy, and the particular emphasis on affectivity are just a few of the resemblances that can be drawn between Spinoza and Nietzsche. This paper is focused only on the last aspect mentioned above. Both Spinoza and (...) Nietzsche developed an account of immanent pursuit of joy, which can be derived from a particular understanding of affects. The two philosophers tried to create a peculiar bridge between knowledge and affectivity, which meant a significant departure from their previous philosophical tradition, and which gave them an idiosyncratic place in the entire picture of modern thought. (shrink)

In this paper we reconstruct an argument, based on the observations of David Lewis and Jaegwon Kim, according to which, given that identities are necessary, they cannot be grounded; and given that they cannot be grounded, they cannot be explained either. We argue against two key premises of this argument. Furthermore, we present two counterexamples, in the form of two alleged sets of cases of explanation of identities. This argument against the explanation of identities is instrumental for a wider discussion (...) about the nature of explanation itself, in relation with other notions of recent philosophical interest such as grounding. (shrink)

RESUMEN: Viktor Frankl es el pensador del sentido y de la esperanza. Superviviente del Holocausto, perdió a sus padres, a su hermano y a su mujer en la Shoah. Frankl jamás se rindió al desaliento y apostó por ser optimista a pesar de la tríada trágica de la vida (el sufrimiento, la culpa y la muerte). Su tesis es un sí a la vida con mayúsculas: el ser humano es un ser en busca de sentido, y la vida siempre tiene (...) sentido, bajo cualquier circunstancia. Esta bella tesis es, sin embargo, un tanto problemática en un escenario tan espeluznante como la Shoah. Frankl define al ser humano como libertad, responsabilidad, espiritualidad y búsqueda de sentido. El presente artículo expone la logoterapia bajo una perspectiva filosófica, incluye un recorrido histórico-biográfico desde el Anschluss hasta la liberación, reflexiona sobre la búsqueda por el sentido y el sentido del sufrimiento, y muestra cómo algunas de las tesis de Frankl pudieron ayudar a algunas víctimas en los campos de concentración alemanes (jamás en los campos de exterminio alemanes ni en las masacres de los Einsatzgruppen) y cómo pueden ser un antídoto contra la desesperación y el suicidio. /// -/- ABSTRACT: Viktor Frankl is the thinker of meaning and hope. He was a Holocaust survivor and lost his parents, his brother and his wife in the Shoah. Frankl never surrendered to hopelessness and committed to optimism despite the tragic triad of life (suffering, guilt and death). His thesis is a yes to life in capital letters: human beings are beings in search of meaning, and life always has meaning, whatever the circumstances. This beautiful thesis is, nevertheless, a bit problematic in a gruesome scenario such as the Shoah. Frankl defines human beings as freedom, responsibility, spirituality and search for meaning. The present paper discusses logotherapy from a philosophical perspective, includes a historical-biographical note since the Anschluss until the liberation, reflects on the search for meaning and the meaning of suffering, and shows how some of Frankl's thesis may have been useful to some victims in the German concentration camps (never in the German extermination camps or in the massacres of the Einsatzgruppen) and how they can be an antidote against despair and suicide. (shrink)

The knowledge problem is based on the questions of what people can know, how they can know, and how they can reach the all-encompassing knowledge of the object. These problems have had an important place in the history of thought from the classical period to the contemporary period. In the history of Islamic thought, the problem of knowledge has been discussed as a fundamental issue. In this article, we will examine how Shihāb ad-Dīn al-Suhrawardī (d. 587/1191), an Islamic philosopher who (...) lived in the 12th century, handled the problem of know- ledge. Suhrawardī deals with and criticizes the conceptual knowledge, which is the knowing as the philosophers called Peripatetic. The conceptual knowledge, which is defined as the occurrence of an image of something in the mind, suggests that in order to know something, it is necessary to have an image of that thing. Such type of knowledge, according to Suhrawardī, is far from giving the essence of the object because it is a type of knowledge which realized through an image or sense data. Rather, he proposes knowledge by presence, a type of knowledge that is acquired through direct cognition of reality. In knowledge by presence, one knows something directly without any prior knowledge and any mediation such as form or representation. Self-knowledge is a type of information obtained through knowledge by presence. With the thesis of knowledge by presence, Suhrawardī tries to show that Aristotle’s epistemology cannot give exact knowledge and aims to show th. (shrink)

Integral development as the most assertive path of sustainable development models is presented as a new paradigm in the social teaching of the church. It is a question of identifying the theoretical foundations that precede the encyclical Laudato Si’ (ls) from philosophy and theology: the harmony of quaternity, the mystique of creation, the science-faith dialogue and the theology of the small and the poor. At the same time it tries to recover and remember the reflections and teachings that are already (...) in the tradition of the church on the “common house”. It proposes a renewed theological attitude and joint ethical action of all humanity, believers and non-believers. (shrink)

Can static pictures depict motion and temporal properties? This is an open question that is becoming increasingly discussed in both aesthetics and the philosophy of mind. Theorists working on this issue have mainly focused on static pictures of dynamic scenes and streaky images – such as futurists’ paintings or long-exposure photographs. And yet, we could ask: if there is some success in creating an illusory impression of movement in a static image - as is the case in optical illusions of (...) movement, such as Bridget Riley’s Fall (1963: Tate, London), or Kitaoka’s Rotating Snakes Illusion - is this to say that such static images depict movement? As far as I know, no one working on the depiction of motion has specifically and systematically tackled motion-based illusions nor tried to answer this question. This paper considers two cases of optical illusions of movement and concludes that one of them is involved in the depiction of movement. While the declared goal of my analysis is to answer a quite circumscribed question, it is also the occasion to tackle motion-based illusions tout court - to account for the complex visual experiences they elicit and related phenomenology. Moreover, this account has interesting consequences for theorizing depiction and pictorial experience in general. In particular, it constitutes a counterexample to resemblance theories of depiction. (shrink)

In this paper, I present a new interpretation of Kant’s notion of consciousness of oneself as a Subject on behalf of a polemic with a recent reading suggested by Longuenesse. My central aim is to provide a systematic interpretation of Kant’s metaphysics of consciousness in general. I present and defend new interpretations for four capital Kant’s notions. First, I present a reading of Kant’s sensible intuition as a de re form of mental representation without conceptual content and any structure. It (...) makes the subject aware only in the limited sense of demonstratively representing what appears to him. In the sequence, I present a reading of empirical consciousness as the result of a first-order representation. The important introduction of §16 of the first Critique is construed here as expressing what is known today as the access consciousness. Lastly, I propose a new reading for the transcendental Apperception as an intransitive form of consciousness. (shrink)

The pedagogical work of the Church, in all his aspects, is inseparable related to the divine Word of God. Therefore, we can truly say that the Christian pedagogy is a perennial reality, nourished and defended by the confessional spirit of Orthodox Tradition. The exemplification of this apologetic work is realized first of all through the scriptural arguments of confession. On the other hand, without fathers and teachers we cannot reach the correct level of understanding. Therefore, in our study we will (...) underline the pedagogical figure of the spiritual father, meaning the role and importance of Avva. Not eventually, the concept of pedagogia perennis (in Latin) can be justified through the liturgical dimension of the Church’s life. Here we can discover the mystical and ascetical character of the confession of faith, in an apologetic overview, like St. Paul says: “It is a body and a Spirit … a Lord, a faith, a Baptism, one God and Father of all, Wich is over all and through all in all” (Ef. 4, 4-6). (shrink)

The work presented has the following approach: starting from the Pope's reflection on the planet and ecological problems, it is intended to show the philosophical influences that underlie Francisco's exposition. These influences make it possible to describe a philosophical profile present in the encyclical Laudato si’. In addition, since philosophy claims to know, it is not exhausted only in knowledge, but tries to know in order to act; therefore, the presence of an ethical proposal follows; and since all ethics leads (...) to action, it follows that action cannot be without some indicators, without an axiology on which human action on the planet revolves. The result is that Francisco offers an ethic of otherness that feels the other as an authentic neighbor, even those who are in the future. It is an ethic of common benefit and caring for the other whose fundamental axis is the person and for this reason he reflects the phenomenon of human life within life on Earth, with which its philosophical approach seems personalist, from a point of Christian view. (shrink)

This study is an analysis of the relationship between homo religiosus and the Christian man, as it emerges from Mircea Eliade’s work. His ideas concerning the dialectics sacred-profane are related to homo religiosus, the man of the traditional societies. According to Eliade’s vision, one can use the term homo religiosus only within the context of his universe. Many mythical themes are present in the modern world, but it is difficult to identify them, going through the process of desacralization. The “mythical” (...) elements became Christian from the very beginnings and they are still significant for Christianity which characterizes itself by rendering value to history. The issue that Eliade analyses is whether Christianity can develop the sacred horizon of the archaic societies. As a conclusion of this research, one cannot say that there is a separation of homo religious from Christian man. The reader’s impression is that the scientist refers to Christianity as having lost the real meaning, as it was discovered in its early beginnings. Although the modern man still keeps the Christian elements, is far from what represented the Christian man from his early centuries. However, there are many common points of homo religiosus with the archaic societies. The critics treat the issue from some perspectives which are different from the ideas of the scientist from Chicago: either as being based on the protestant theology of “God’s Death” as the cases of Kenneth Hamilton and J. J. Altizer, either from partial position, the accusations not having a real basis. Dubuisson’s case is this way. This work was meant to be a step of an approach that attempts to discover correspondence between the scientist’s ideas and Christianity. (shrink)

According to the Principle of Alternative Possibilities, an agent is morally responsible for an action of hers only if she could have done otherwise. The notion of a robust alternative plays a prominent role in recent attacks on PAP based on so-called Frankfurt cases. In this paper I defend the truth of PAP for blameworthy actions against Frankfurt cases recently proposed by Derk Pereboom and David Widerker. My defence rests on some intuitively plausible principles that yield a new understanding of (...) the concept of a robust alternative. I will leave aside whether PAP also holds for praiseworthy actions -/- Según el Principio de Posibilidades Alternativas, un agente es moralmente responsable de una acción sólo si hubiera podido actuar de otro modo. La noción de alternativa robusta desempeña un papel prominente en ataques recientes al PPA basados en los llamados casos Frankfurt. En este artículo defiendo el PPA para la culpabilidad moral frente a casos Frankfurt propuestos recientemente por Derk Pereboom y David Widerker. Mi defensa descansa en algunos principios intuitivamente plausibles que dan lugar a una comprensión nueva del concepto de alternativa robusta. No trataré la cuestión de la verdad del PPA para acciones moralmente laudables. (shrink)

Mystical Witnessing and Ascetical Life in Oriental Theology -/- In short, our article is focussed on the witnessing work of the Oriental monsticism in its ascetic and mystical dimension. In the vicinity of the apologetic experience of the first centuries, the ascetic experience of the Christian Church is revealed in the monastic practice and attitude. The historical roots of this way of life and witnessing has to be found in the early centuries of Christianity. After presenting some models of saints (...) from this period such as Saint Justin the Martyr and the Philosopher and Saint Clement from Alexandria, we analyze the significance of the apelative „Avva” which means „father”. By virtue of its spiritual qualities, „avva”, in the context of monastic philosophy, it becomes „word and life”. (shrink)

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

This book advances an examination of the main arguments and counter-arguments put forward by the advocates of realism in political philosophy in support of the two methodological theses they defend: 1) that political philosophy is not and cannot be understood (just) as a branch of ethics or as „applied moral philosophy” (as moderate realists claim); and 2) that political philosophy should be done completely “outside ethics”, i.e., that it should stop using arguments based on “pre-political” moral principles or values (as (...) radical realists claim). The book pleads for four main conclusions: 1) that radical realism is nothing but moralism in disguise and that its methodological request – giving up moral principles or values in political philosophy – is „unrealistic” (unfeasible), as long as no plausible (i.e., egalitarian) account of political legitimacy or authority can be grounded without appeal to the principle of basic human equality or the principle of treating people as (free and) equals; 2) that political philosophy is not quite accurately described as a branch of ethics, as moralist political philosophers usually do, but this is not because of the reasons usually offered by moderate realists, but because political philosophy includes at least one project that cannot be unquestionably subsumed to this characterization (i.e., the project of the purely epistemic justification of liberal democracy); 3) that moralism is a methodology that political philosophy is perfectly justified to use and no (radical) realist counter-argument touches its validity and necessity; and 4) that all objections brought in the realists’ crusade against moralism are not tenable (most of them being the fruit of serious misunderstandings or distortions of the positions the philosophers accused of this “methodological vice” endorse, the result of sophistic reasoning or of confusions, such as the confusion between political philosophy and political science, between normative and descriptive, between political philosophy and motivational speech for citizens or politicians, or the confusion between moralism as a methodology of political philosophy – or as a thesis about the proper methodology of political philosophy – and moralism as a theory or an evaluative practice concerning politics and political behavior). The four conclusions can be synthesized in the general conclusion that realists – be they radical or moderate – are wrong when they argue (and believe they have good reasons for the thesis) that political philosophy is not (just) a branch of ethics or for the thesis that it should be done completely “outside ethics”. The most central questions of political philosophy are, in their overwhelming majority, moral questions (about the political). In addition, the recourse to “pre-political” moral principles or values is imperative and inescapable for political philosophy. Therefore, political philosophy has no other option than remaining what, essentially, it has ever been: an area of moral philosophy, a discipline whose research interests are continuous with those of ethics. As its title suggests, this book can be described, as well, as a (new) defence of this general conclusion concerning the specific of and the path to follow by political philosophy. (shrink)

At a first level of interpretation Burke's work might be considered a masterpiece of the conservatory ideology, but thanks to its profound reflections about the human nature, the state, history, and society, it becomes an authentic political philosophy. Burkes political philosophy is built on two fundamental conceptual pillars: prejudice and emotional rationality. These pillars ensure a logical and systematic unit to the diverse themes of his writings. The study is going to interpret the Burke’s philosophical contributions in the context of (...) the conservative ideology. By questioning metaphysics through emotional rationality and not trough transcendental criticism, Burke finds a genuine way to establish his political philosophy leaving an open gate for liberty and progress. (shrink)

[ES] Esta es una discusión de algunos temas vagamente conectados en los artículos de Saul Kripke «The first person» y «Frege’s theory of sense and reference». [EN] This is a discussion of some loosely connected issues in Saul Kripke’s articles «The first person» and «Frege’s theory of sense and reference».

Following the 26th General Conference on Weights and Measures are fixed the numerical values of the 4 physical constants ($h, c, e, k_B$). This is premised on the independence of these constants. This article discusses a model of a mathematical electron from which can be defined the Planck units as geometrical objects (mass M=1, time T=2$\pi$ ...). In this model these objects are interrelated via this electron geometry such that once we have assigned values to 2 Planck units then we (...) have fixed the values for all Planck units. As all constants can then be defined using geometrical forms (in terms of 2 fixed mathematical constants, 2 unit-specific scalars and a defined relationship between the units $kg, m, s, A$), the least precise CODATA 2014 constants ($G, h, e, m_e, k_B$...) can then be solved via the most precise ($c, \mu_0, \alpha, R_\infty$), with numerical precision limited by the precision of the fine structure constant $\alpha$. In terms of this model we now for example have 2 separate values for elementary charge, calculated from ($c, \alpha, R_\infty$) and the 2017 revision. (shrink)

During the first half of the 15th century AD, George Gemistos Pletho wished to create in the Byzantine Peloponnese, a State patterned on the Platonic Polity.

A philosophical dialogue on the functioning, the limits, and the paradoxes of our electoral practices, dealing with such basic questions as: What is a vote? How do we count votes? And do votes really count?

This paper is a critical investigation about the historical origins of two contemporary approaches in ethics: moral particularism and moral generalism. Moral particularism states that there are no defensible moral principles and that moral thought doesn’t consist in the application of moral principles to cases, but in understanding the morally relevant features of an action, which vary from case to case. In opposition, moral generalism is the traditional claim that moral decisions are made by applying general rules to particular actions. (...) Plato is often seen as a moral generalist for his appeal to Forms which are universal standards, while Aristotle is regarded as a precursor of moral particularism for stressing the importance of the “the prudence”, which is the intellectual capacity to perceive the irreducible specificity of a context, and the importance of “the means” which differs from person to person. First I will take Plato into discussion, and I will briefly reconstruct his theoretical account on Justice and virtue in order to establish his “generalist” orientation. Then I will analyze Aristotle’s alleged particularism by appealing to his texts and assessing some considerations of a few contemporary authors. At the end of the paper, I will question both particularism and generalism for the appropriation of the two ancient philosophers, on the ground that modern moral philosophy which is an action centered ethics is hard to reconcile with ancient moral thought which was an agent centered one. (shrink)

This article raises two questions about Robert Myers and Claudine Verheggen's terrific book, Donald Davidson's Triangulation Argument: A Philosophical Inquiry. The first question, concerning the first part of the book, is whether, starting from the assumption that a solitary individual cannot have thought contents, we can show that adding another individual to the picture cannot resolve the problem. The second question, concerning the second part, is whether a more sophisticated, decision-theoretic, Humean about the pro-attitudes can respond to the objections to (...) the simple Humean view, and whether Davidson was not in fact just such a sophisticated decision-theoretic Humean. RÉSUMÉ: Cet article pose deux questions sur le formidable livre de Robert Myers et Claudine Verheggen, Donald Davidson's Triangulation Argument: A Philosophical Inquiry. La première question, qui concerne la première partie du livre, consiste à déterminer si, étant donné la supposition qu'un individu solitaire ne peut pas avoir de contenus mentaux, nous pouvons démontrer qu'ajouter un autre individu ne permet pas de résoudre le problème. La seconde question, qui concerne la deuxième partie du livre, est de savoir si un tenant d'une conception humienne des pro-attitudes plus sophistiquée, adhérant à la théorie de la décision, peut répondre aux objections formulées contre la simple conception humienne, et si Davidson n’était pas en fait un tenant de ce second type de conception humienne. (shrink)

Hilmi Omar Budda (1894-1952) has played a significant role in the process of institutionalization of History of Religions in Turkey. He, who was the first academician in the field of History of Religions in Turkey, lectured for many years in Dâru’l-Funûn (Ottoman University) Faculty of Divinity, which was found in 1924. Then he worked in department of Institute of Islamic Sciences, which was a branch of Istanbul University Faculty of Arts, by pursuing his same position and career. After that, Budda (...) lectured in Ankara University Faculty of Divinity, which was found in 1949, as the first academic person of the department of History of Religions. Budda, who wrote many scientific studies and trained a large number of students during his academic life roughly thirty years, filled a gap in the field of History of Religions in the early years of republic period. Even though there are some scientific problems in his writings and views on issues, this article deals with Budda’s contributions to the History of Religions and his role in the formation of such a discipline in Turkey. This study, besides, mentions about Budda’s academic sides by analyzing his scientific writings composed of books, articles and columns. (shrink)

To teach the ethics of science to science majors, I follow several teachers in the literature who recommend “persona” writing, or the student construction of dialogues between ethical thinkers of interest. To engage science majors in particular, and especially those new to academic philosophy, I recommend constructing persona dialogues from Henri Poincaré’s essay, “Ethics and Science”, and the non-theological third chapter of Pope Francis’s encyclical on the environment, Laudato si. This pairing of interlocutors offers two advantages. The first is that (...) science students are likely to recognize both names, since Poincaré appears in undergraduate mathematics and physics textbooks, and because Francis is an environmentalist celebrity. Hence students show more interest in these figures than in other philosophers. The second advantage is that the third chapter of Laudato si reads like an implicit rebuttal of Poincaré’s essay in many respects, and so contriving a dialogue between those authors both facilitates classroom discussion, and deserves attention from professional ethicists in its own right. In this paper, I present my own contrived dialogue between Francis and Poincaré, not for assigning to students as a reading, but as a template for an effective assignment product, and as a crib sheet for educators to preview the richly antiparallel themes between the two works. (shrink)

Besides dialogue with the Jews, Christians were most involved in the dialogue with Muslims. This dialogue was accentuated and became visible especially in modern and contemporary times, with the increase in violence, which had often religious justifications on the part of those involved. The dialogue between Christians and Muslims took a new direction after the attacks of September 11, 2001, in New York and after those that followed in Europe and all over the world. It was discussed in those days (...) and immediately after about the validation of the well know theory of clashes of civilizations, formulated by Samuel Huntington, in his book written in 1996. Starting from these events, within the dialogue between representatives of Christianity and of Islam, there were many other intensive moments that had to be resolved through a profound theological analysis and with understanding and respect from the followers of the two monotheistic religions. (shrink)

Developing countries have seen rapid economic growth, but they have also faced unprecedented environmental challenges, including air pollution, water pollution, land pollution, waste pollution, etc. Take air pollution as an example. It is alarming that 99 percent of the world’s population breathes polluted air. Air pollution is deemed a “quiet killer”, giving rise to numerous consequences ranging from health and psychological impacts to economic and social costs. For example, air pollution annually causes roughly 7 million premature deaths and an economic (...) loss of USD 8.1 trillion, accounting for 6.1% of the global GDP. Furthermore, it is worth noting that the urban population is projected to exceed two-thirds of the total global population by 2050, as urbanization exacerbates the air pollution problem, creating even more air pollution challenges for humankind in the long run. Every new piece of information matters for scientific progress in air pollution assessment, policymaking, and public health protection. From this viewpoint, the goal/objective of this Special Issue (SI) of Urban Science is to keep communities, scholars, and policymakers informed on the research progress on air quality and human health. Specifically, this SI serves as a forum for advancing scientific understanding of environmental changes associated with air pollution and air quality, strategies and/or different measures that the public, particularly urban residents, can employ to lessen and/or mitigate unexpected impacts. I hope that the useful information and insightful findings presented by scholars in this SI can support or facilitate desirable urban environment policies that help, ultimately, increase human and societal wellbeing. (shrink)

The recent encyclical of Pope Francisco has been classified by many as the encyclical on the climate and the environment. However, father Francisco not only mentions several of the environmental problems of today’s world, including the more dramatic, but analyses the causes of such problems and seeks to shed plenty of light to find solutions. In the present investigation, it delves into the importance of the message of hope from Pope Francisco facing the serious crisis which describes in his Encyclical (...) insists on hope as a core element of an ethic that will help to get out of these problems, because without hope there is no possible ethics. The Encyclical is situated in the field of bioethics demonstrating the concern of the Pope at the general situation of the planet Earth, placing the human person at the Centre of this reflection, to then describe the positive elements of the diagnosis of the reality and bets that allow you to build a vision of hope. -/- La reciente encíclica del Papa Francisco ha sido catalogada por muchos como la encíclica sobre el clima y el medio ambiente. Sin embargo, el Papa Francisco no solo menciona varios de los problemas ambientales del mundo actual, incluyen-do los más dramáticos, sino que analiza las causas de dicha problemática y busca arrojar abundante luz para encontrarle soluciones. En la presente investigación, se ahonda en la importancia del mensaje de esperanza del Papa Francisco frente a la grave crisis que describe en su encíclica y se insiste en la esperanza como elemento medular de una ética que ayude a salir de dichos problemas, pues sin esperanza no hay ética posible. Se sitúa la encíclica en el ámbito de la bioética evidenciando la preocupación del Papa por la situación general del planeta Tie-rra, poniendo a la persona humana en el centro de dicha reflexión, para luego describir los elementos positivos del diagnóstico de la realidad y las apuestas que permiten construir una visión de esperanza. (shrink)

We review our approach to quantum mechanics adding also some new interesting results. We start by giving proof of two important theorems on the existence of the A(Si) and i,±1 N Clifford algebras. This last algebra gives proof of the von Neumann basic postulates on the quantum measurement explaining thus in an algebraic manner the wave function collapse postulated in standard quantum theory. In this manner we reach the objective to expose a self-consistent version of quantum mechanics. In detail we (...) realize a bare bone skeleton of quantum mechanics recovering all the basic foundations of this theory on an algebraic framework. We give proof of the quantum like Heisenberg uncertainty relations using only the basic support of the Clifford algebra. In addition we demonstrate the well known phenomenon of quantum Mach Zender interference using the same algebraic framework, as well as we give algebraic proof of quantum collapse in some cases of physical interest by direct application of the theorem that we derive to elaborate the i,±1 N algebra. We also discuss the problem of time evolution of quantum systems as well as the changes in space location, in momentum and the linked invariance principles. We are also able to re-derive the basic wave function of standard quantum mechanics by using only the Clifford algebraic approach. In this manner we obtain a full exposition of standard quantum mechanics using only the basic axioms of Clifford algebra. We also discuss more advanced features of quantum mechanics. In detail, we give demonstration of the Kocken-Specher theorem, and also we give an algebraic formulation and explanation of the EPR paradox only using the Clifford algebra. By using the same approach we also derive Bell inequalities. Our formulation is strongly based on the use of idempotents that are contained in Clifford algebra. Their counterpart in quantum mechanics is represented by the projection operators that, as it is well known, are interpreted as logical statements, following the basic von Neumann results. Von Neumann realized a matrix logic on the basis of quantum mechanics. Using the Clifford algebra we are able to invert such result. According to the results previously obtained by Orlov in 1994, we are able to give proof that quantum mechanics derives from logic. We show that indeterminism and quantum interference have their origin in the logic. Therefore, it seems that we may conclude that quantum mechanics, as it appears when investigated by the Clifford algebra, is a two-faced theory in the sense that it looks from one side to “matter per se”, thus to objects but simultaneously also to conceptual entities. We advance the basic conclusion of the paper: There are stages of our reality in which we no more can separate the logic ( and thus cognition and thus conceptual entity) from the features of “matter per se”. In quantum mechanics the logic, and thus the cognition and thus the conceptual entity-cognitive performance, assume the same importance as the features of what is being described. We are at levels of reality in which the truths of logical statements about dynamic variables become dynamic variables themselves so that a profound link is established from its starting in this theory between physics and conceptual entities. Finally, in this approach there is not an absolute definition of logical truths. Transformations , and thus … “redefinitions”…. of truth values are permitted in such scheme as well as the well established invariance principles, clearly indicate . (shrink)

The theory of science that Thomas Kuhn built in the Structure of Scientific Revolutions was considered as a hypothetical framework in this study. Since the publication of the work, many questions have arisen that call for a psychology of science. These questions are moved to another dimension through the knowledge of the decision made within Galileo Affair, which occupies an important place in modern science, fundamentally arising from an epistemic struggle and emerging out of an unscientific base rather than the (...) charge of unholiness. Abandoning the perspective which evaluates these questions within a historical process as a weak side of the Kuhnian theory of science, this study challenges the current approaches with an alternative approach. The epistemic complexity in the Kuhnian theory of science is an imperative complexity caused by human factors. From this perspective, there are potential questions for psychology of science as a field of study based on Kuhnian epistemology and it can be assumed that new problems may appear when the other epistemological questions which assumed as “answered” are reviewed in the scope of this study. The main thesis of this study is that psychology of science is possible as a valid and operationalizable research program based on Kuhnian theory of science. (shrink)

The analysis performed in connection with religious education in Romania has pointed out that after fatal atheist communist period in which religious denominations were excluded from social life and religious education was restricted and then completely excluded from public education in most cases being only present in families who passed it on ancestral beliefs, in our time, with the establishment of democratic regime in Romania, religion has regained the place it deserves in society. In the last 25 years were made (...) considerable efforts to correct the mistakes of the past and at the same time, attempt to respect religious freedom, as they are present throughout Europe, without abandoning the Romanian national values. Religious education has come to be again part of the educational structures, being introduced in the public schools, although currently there are voices that want to exclude it from the everyday life of people. This is just another atheist challenge that Romanian society should respond promptly and seriously, showing that Romanian national values have been built on traditional religious values. With these values the Romanian people appears before Europe, trying to meet the challenges of any kind in the world today. (shrink)

The master-disciple relationship has raised up over time a great interest among researchers who were bent both on areas of secular life and those interreligious life. A brief look in to the history and philosophy of religion reveals that masters and disciples were present in each cultural and religious area. The relationship that has been established between them has depended on the nature of the religion in the midst of which was manifested. The fact that the same relationship is also (...) found in the secular society should not be overlooked, where one can see all its forms, from the total attachment of the disciple towards the master, to the radical contesting of the master and the permanent parting from him. The lines above are only an introduction to the phenomenological study of the master-disciple relationship as manifested over time. The cultural and religious are where we can see this relationship how the paideic model is one of the most spread and popular images in human history. But the modern, contemporary times seem to depart and forget the importance of the master in people's lives. However, in the religious world, the master-disciple relationship cannot disappear, because it is a part of the very constitution and manifestations of homo religion and is present in all the religions of the world. (shrink)

In a society that is constantly changing and transforming, in which new aspects of reality always tend to replace older forms, traditional communities are beginning to lose both their place and the role they have played in history for a long time. Traditional Romanian values acknowledgement and promotion through modern means of mass communication, present and used on a global scale in the modern world, must become both a necessity and priority in order to confirm and preserve the identity, form (...) new generations and reintegrate our national culture into the great universal culture, to which it has always belonged to. In today’s global society we can speak of an increasing dependence of people on media systems. There is an interdependent relationship created between people and the media system as a whole or with certain parts of media. This relationship does not bear only one significance, but it also concerns the way in which media system depends more and more on the resources controlled by others. Without being the only modern means used to achieve certain goals, media facilitates their understanding, orientation and fulfilment. The consumption of a media product depends both on the context in which it is broadcast and on the product itself. The study of media in Romania must start from the Romanian realities, a country which has undergone from totalitarianism to democracy. This has also been reflected and illustrated by the way in which the Romanian media are perceived both locally and in Europe. Radio and television continue to play an important role in this process, along with other modern means of mass communication. The analysis of the Romanian audio-visual media contributes to outline an overview on the impact that media have on the society which we live in. (shrink)

Friedrich Nietzsche’s contribution to philosophy is mostly recognized in relation to moral philosophy. His distinction of master and slave morality, critique of the Judeo-Christian morality is what is commonly considered as the main contribution of his philosophy. How-ever, on the other hand, his examination of metaphysics and epistemology comprises fun-damental constituents to apprehend his philosophy. Accordingly, it can be said, Nietzsche’s approach towards morality and politics is a demonstration of his analysis of metaphysics and epistemology. Since the construction of metaphysical (...) and epistemological grounds precedes the construction of ethical systems, the critique of morality is presupposed by the critique of its metaphysical and epistemological foundations. Therefore, the focus of this paper will not be Nietzsche’s critique of morality and politics. Rather, it will critically examine his criticism of the metaphysical and epistemological ba-sis that by virtue of their structural fundamentality acquired the generative potential of values (moral, political, economic, etc.). In view of that, by exposing the vitality of Nie-tzsche’s critique in his discourse on nihilism, the analysis will try to claim the conceptual centrality of nihilism in his philosophy. Furthermore, assert the possible understandability of his critique and discourse, which is mostly concentrated on the advent of European ni-hilism and its countermovement. (shrink)

Des branches entières des mathématiques sont fondées sur des liens posés entre les nombres et l’espace : mesure de longueurs, définition de repères et de coordonnées, projection des nombres complexes sur le plan… Si les nombres complexes, comme l’utilisation de repères, sont apparus relativement récemment (vers le XVIIe siècle), la mesure des longueurs est en revanche un procédé très ancien, qui remonte au moins au 3e ou 4e millénaire av. J-C. Loin d’être fortuits, ces liens entre les nombres et l’espace (...) reflèteraient une intuition fondamentale, universelle, façonnée au cours des millénaires par la sélection naturelle, et qui aurait servi de guide et d’inspiration aux mathématiciens au fil des siècles. (shrink)

Spinoza's Ethics self-consciously follows the example of Euclid and other geometers in its use of axioms and definitions as the basis for derivations of hundreds of propositions of philosophical si...

The philosopher and professor Tudor Cătineanu proposes to "seekers of metaphysical reason" a volume of studies on Rhetoric and Metaphysics. Entitled Rhetoric and Metaphysics: In Search of Metaphysical Reason (Romanian Academy Publishing House, 2019, 571 p.), the book is the result of elaborate studies, therefore pre- and post-December 1989. The work, as the author points out, “is organized by combining two major perspectives, historical and systematic” (p. 7), and the predominant method of work used is the „interdisciplinary methods” called “matrix (...) of levels”. But the researcher uses, also, “the matrix of functors” and "the matrix of stylistic". (shrink)

he present study aims to offer an analysis of the analogical discourse on God from STh. I, q.13 a.3-4. Thomas Aquinas's claim consists, mainly, of presenting a solution to the problem of the foundations that support the theological discourse on God. But before analyzing this question, our author has established the conditions of possibility for the knowledge about God. It is just this specific framework of previous questions the place of the debate on the analogy, which is considered, in addition, (...) as a type of indirect language that points beyond itself. Keywords: Analogy, Proportion, Proportionality, Knowledge, Thomas Aquinas. El presente estudio pretende ofrecer un análisis del discurso analógico sobre Dios a partir de STh. I, q.13, aa.3-4. La intención de Tomás de Aquino consiste, principalmente, en presentar una solución al problema de los fundamentos que asisten al discurso teológico sobre Dios. Pero antes de analizar dicha cuestión, nuestro autor ha establecido las condiciones de posibilidad para un conocimiento sobre el mismo. Es precisamente en este marco concreto de cuestiones previas donde se sitúa el debate sobre la analogía, considerada, además, como un tipo de lenguaje indirecto que apunta más allá de sí mismo. Palabras clave: analogía, proporción, proporcionalidad, conocimiento, Tomás de Aquino. T. (shrink)

Nossa seleção de verbetes parte do interesse de cada pesquisador e os dispomos de maneira histórico-cronológica e, ao mesmo tempo, temática. O verbete de Melissa Lane, “Filosofia Política Antiga” vai da abrangência da política entre os gregos até a república e o império, às portas da cristianização. A “Filosofia Política Medieval”, de John Kilcullen e Jonathan Robinson, é o tópico que mais demanda espaço na nossa seleção em virtude das disputas intrínsecas ao período, da recepção de Aristóteles pelo medievo e (...) da tensão entre poder Papal e Civil. No verbete “Liberalismo”, de Gerald Gaus, Shane Courtland e David Schmidtz, vemos as fontes fundantes da Filosofia Política da modernidade. As ideias de liberdade negativa e positiva se coadunam com a Ética Liberal e sua influência sobre a abrangência do valor fundamental da liberdade individual diante das políticas públicas. O texto de Ian Carter, “Liberdade Positiva e Liberdade Negativa”, expõe o paradoxo da liberdade em suas concepções valorativas e neutra, muito úteis para compreender os problemas políticos que enfrentamos hoje. Por fim, Bas Van Der Vossen no texto “Libertarianismo” trata das noções tensas entre Estado e indivíduos. A concepção de “liberdade de si”, genuinamente negativa, ganha destaque justificatório. Jackie Scully, no verbete Bioética Feminista, exemplifica o valor da influência dessas correntes no âmago de todos os contemporâneos. Sua escrita homenageia postumamente Anne Donchin com um apanhado histórico da luta de inserção de políticas feministas na pesquisa acadêmica global. No verbete “Democracia”, os professores brasileiros Gustavo Dalaqua e Alberto Ribeiro Barros acrescentaram tópicos importantes ao tema geral, respectivamente: “Construtivismo Representativo vs. Representação Descritiva” e “Democracia Contestatória de Philip Pettit”. O texto de Thomas Christiano perpassa os principais argumentos de justificação política contra e a favor da democracia ocidental, com foco central nas concepções de liberdade e igualdade. Os verbetes dispostos nessa seleção de textos são tendenciosos na medida que expressam o interesse genuíno de cada pesquisador com os assuntos relevantes em suas pesquisas. Em virtude disso, a escolha “adota um lado” em detrimento de outros – mais especificamente: de outro que poderia ser mais “progressista”. Por si só, o livro já nasce reclamando um segundo volume, que será providenciado. Colocamos de lado qualquer exigência de “imparcialidade”, algo que não existe na Filosofia, muito menos na Filosofia Política. Sobressai, nesse aspecto, o caráter reflexivo que o assunto exige e a importância do assunto, sem o qual não teríamos a modernas concepções de representatividade, as teorias da justiça ou mesmo as ciências sociais. Um outro volume, portanto, se faz imperativo, por conta da abrangência da própria SEP e do respeito a seu projeto inicial, genuinamente um plano plural. (shrink)

Scopo di questo agile ma denso volume è approfondire “The part played by the mathematical construction in the context of a full investigation of Kant’s theory of sensibility, that to say the Transcendental Aesthetic”. Si tratta della ripresentazione della tesi di dottorato della Shabel, da cui la stessa ha riportato ampi squarci per un articolo award-winning 1998 dal titolo ”Kant on the Symbolic Construction of Mathematical Concepts” (Studies in the History and the Philosophy of Science). Non si tratta di un (...) saggio di circostanza, bensì del risultato di un'attenta e approfondita ricerca sul ruolo della costruzione di concetti, come praticata e intesa in matematica al tempo di Kant e che sicuramente influenzò la stesura dell’Estetica Trascendentale. (shrink)