In this paper, we try to provide a theory that explains human behavior, and thinking in their totality. We missed the corporeal part when writing the theory about our new model for the human psyche: It was missing explaining that some things are physical, such as memories, involuntary organic movements, disease, etc. If we had developed a philosophical model for the soma, we would also miss the essence of the individual, what we have decided to call psyche. In order (...) to explain how our hand could not stand the pressure and ended up releasing the link that then got lose and killed somebody, we need the philosophical explanation involving the soma. In order to explain why a person had a shared-ego moment, we need the philosophical explanation involving the psyche. In this way, it is missing creating a theory that unifies all in order to produce a set that can explain any situation that involves human behavior and thinking. We are then calling the entity that collects all in one, which is needed for our better understanding, Human Persona. Persona because that reminds us of individuality, unique characteristics that tell us that the individual we call John Smith, of id 143, is someone special. Human because we do talk about personality of animals, and we would like to make sure we create an impression of difference and superiority when referring to humans. The tools we here use are logical analysis, deductive reasoning, selection and collection of real-life evidence, etc. (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)

Ashapurna Devi, a prominent Bengali woman novelist (1909–1995) focused on women’s creativity and enlightenment during the colonial and postcolonial period in Bengal, India. She herself displayed immense will power, tenacity and an indomitable spirit which enabled her to eke out a prominent place for herself in the world of creative writing. Her life spanned both colonial India and independent India and these diverse experiences shaped her mind and persona and helped her to portray the emerging face of the (...) enlightened Bengali middle-class woman. Her writings trace the evolution of the Bengali woman as an enlightened and empowered individual struggling against the shackles of discriminatory norms imposed upon her by society. She traces the extremely conservative upbringing that the female members of her generation were subjected to and goes on to show how different individuals responded to these structures in different ways. Some would comply unquestioningly, some would comply simply because they did not dare to protest, while others would break free and find their own niche in the outside world. These issues are addressed by Ashapurna Devi in many short stories as well, but a critical analysis of her trilogy Pratham Pratisruti (1964), Subarnalata (1967) and Bokulkatha (1974) enables us to experience this struggle against a gradually unfolding backdrop where India moves on from being a British colony to an independent country. The trilogy traces the life of three generations of a family — Satyabati, Subarna and finally Bokul and establishes Ashapurna Devi as a path-breaking champion of women’s emancipation in an era when such endeavours were few and far between. (shrink)

Despite the ubiquity of bees in Dickinson’s work, most interpreters denigrate her nature poems. But following several recent scholars, I identify Nietzschean/Dionysian overtones in the bee poems and suggest the figure of bees/hive/queen illuminates as feminist key to her corpus. First, (a) the bee’s sting represents martyred death; (b) its gold, immortality; (c) its tongue, the “lesbian phallus”; (d) its wings, poetic power; (e) its buzz, poetic melody, and (f) its organism, a joyful Dionysian Susan (her sister-in-law and love interest) (...) to Emily’s flower. Second, the hive represents her individual poems (with slants/dashes as stingers, wings as hymn meter, honey as rhymes, variant words as exiled bees, and accompanying flowers their Darwinian coevolution with bees), constituting her writing persona as a multi-voiced self-swarm, as organized in the apiary of her letters and fascicles. And third, the queen represents her Western cultural and religious inheritance wherein bees are symbols of the soul, reincarnation, poetic-philosophical vocation, and a Nietzschean, trans-Dionysian naturalist ontology—symbolized by apiarian Artemis. (shrink)

Arthur Clark and Michael Kube–McDowell (“The Triger”, 2000) suggested the sci-fi idea about the direct transformation from a chemical substance to another by the action of a newly physical, “Trigger” field. Karl Brohier, a Nobel Prize winner, who is a dramatic persona in the novel, elaborates a new theory, re-reading and re-writing Pauling’s “The Nature of the Chemical Bond”; according to Brohier: “Information organizes and differentiates energy. It regularizes and stabilizes matter. Information propagates through matter-energy and mediates the (...) interactions of matter-energy.” Dr Horton, his collaborator in the novel replies: “If the universe consists of energy and information, then the Trigger somehow alters the information envelope of certain substances –“. “Alters it, scrambles it, overwhelms it, destabilizes it” Brohier adds. There is a scientific debate whether or how far chemistry is fundamentally reducible to quantum mechanics. Nevertheless, the fact that many essential chemical properties and reactions are at least partly representable in terms of quantum mechanics is doubtless. For the quantum mechanics itself has been reformulated as a theory of a special kind of information, quantum information, chemistry might be in turn interpreted in the same terms. Wave function, the fundamental concept of quantum mechanics, can be equivalently defined as a series of qubits, eventually infinite. A qubit, being defined as the normed superposition of the two orthogonal subspaces of the complex Hilbert space, can be interpreted as a generalization of the standard bit of information as to infinite sets or series. All “forces” in the Standard model, which are furthermore essential for chemical transformations, are groups [U(1),SU(2),SU(3)] of the transformations of the complex Hilbert space and thus, of series of qubits. One can suggest that any chemical substances and changes are fundamentally representable as quantum information and its transformations. If entanglement is interpreted as a physical field, though any group above seems to be unattachable to it, it might be identified as the “Triger field”. It might cause a direct transformation of any chemical substance by from a remote distance. Is this possible in principle? (shrink)

Resumen: Tomado en serio, el empirismo parece abocar a la negación de los derechos humanos; al menos entendidos como expresión de la naturaleza humana. Bajo esta óptica, K. Olivecrona rechaza explícitamente todo Derecho natural, por considerarlo una noción metafísica. En cambio, cuando describe el Derecho positivo, se encuentra con que éste parece asegurar un determinado orden de valores. Olivecrona, además de describir este dato, en diversos escritos asume dichos valores e incluso los defiende. Esta última postura no es muy coherente (...) con una metodología que niega el conocimiento moral. Seguramente por ello, con el paso del tiempo, Olivecrona va abandonando la defensa de dichos valores e, incluso, marginando su interés por constatarlos empíricamente. El Derecho queda reducido a mera fuerza organizada y monopolizada por el Estado. Pero esta renuncia escamotea otro hecho empírico: la opción general y radical a partir de la segunda Guerra mundial de los modernos sistemas constitucionales por separar ley y derechos, constituyendo a los más básicos como fundamento del orden político y jurídico. A la vista de este fenómeno, pensamos que no sólo es posible explicarlo, sino que incluso se puede justificar, en la medida en que la institucionalización de estos derechos fundamentales no es sólo moralmente debida, sino, de un modo más específico, jurídicamente debida. -/- Abstract: Seriously taken, empiricism seems to lead to the denial of human rights; at least if they are understood as the expression of human nature. In this optic, K. Olivecrona explicitly rejects any natural law, for being a metaphysical notion. However, when he describes positive law, he finds that it apparently assures a specific set of values. Olivecrona, besides describing this datum, accepts and defends these values in various writings. This last choice is not very coherent with a methodology which denies moral understanding. Probably this is the reason why he gradually abandons the defence of those values and progressively drops his interest in validate them empirically. Law is reduced to a mere organized force monopolized by the State. But this renunciation overlooks another empirical fact: after the Second World War modern constitutional systems have generally and radically opted to separate Law and rights and moreover some of these have been set up as the basis of the political and legal order. In view of this phenomenon, we strongly believe that it is possible to explain it, but even to justify it, considering that the institutionalization of these fundamental rights is based on a specific demand of justice. (shrink)

Las personas somos absolutamente diferentes de las cosas, no cabe ninguna duda al respecto. No obstante, sí debemos diferenciar nítidamente entre los individuos y el concepto de “persona”. Así pues, la persona posee un “horizonte interior”, absolutamente novedoso y que le caracteriza como ser en aproximación a la Verdad y a la Libertad, las cuales no sólo son específicas del propio humano, sino que le son necesarias en cuanto remedios contra la desolación y la tiranía. Asimismo, una sociedad (...) puede ser tiránica en varios sentidos, pero Manuel Mindán sostiene que, para que no lo sea, el individuo entendido como “persona” debe primar siempre sobre el grupo gregario y cerrado. (shrink)

In this paper, I propose the concept of the “animated persona,” a soundless voice that says, “I am here” and appears on the surface of someone or something. This concept can bring clarity to the experience of perceiving a kind of personhood on a corpse, a wooden mask, or even a tree. In the first half of this paper, I will examine some Japanese literature and a work of Viktor Frankl’s that discuss these phenomena. In the second half, I (...) will analyze the concept of animated persona from five perspectives: (1) a compelling power, (2) surface-ness, (3) religious experience, (4) universality, and (5) the meaning of “I.” Lastly, I will discuss the relationship among the three layers of biological object, animated persona, and self-conscious being. My aim is to shed new light on the meaning of the encounter between the living and the dead. (shrink)

The Jungian conflict between the persona ("the mask of the soul") and the shadow (a sort of "counter-persona") is, from a philosophical perspective, akin to the dialectic between appearance and essence or, in a more existential fashion, similar to the difference between falseness and authenticity. Starting from a suggestion made by V. Dem. Zamfirescu, one can compare Jung's persona with Sartre's bad faith and Heidegger's das Man. If the persona were a mask mediating between the Ego (...) and the external world, the shadow would be an interface between the Self and the Ego. Remembering that Nietzsche (not only Freud and Schopenhauer) deeply influenced Jung in the constitution of the shadow, one can evaluate it in comparison with one of the key terms of Nietzschean nihilism, the last human being. (shrink)

This article defends a persona theory of musical expressivity. After briefly summarising the major arguments for this view, it applies persona theory to the issue of whether music can express complex emotions. The expression of jealousy is then discussed by analysis of two examples from Piazzolla and Janacek.

Part 1 in a two-part work , Jacob Parr , the author , has written his first thoughts while he reads a book by Averroes for the first time . Part 2 will be written while reading a book by Nicholas de Autrecourt that specifically mentions Averroes . -/- In Writing while Reading : Part 1 , you dear reader will find a short refutation against Speculative Philosophy , various contexts addressed among the commentary , wondrously tidy analysis-scopes , (...) some attempts at humor , scholarly references , but most importantly , you will find not any reference to Bernardus Placidus Johann Nepomuk Bolzano nor to anything Bolzano said while lecturing at the Prague University , especially not during 1818 . -/- The reader will also find the author Jacob Roman Parr elucidating a certain maneuver in Neo-Aristotlean proof-theory , though not without the author addressing contradictions . The author provides various apologies along . The author does not wish to apologize about being exact in keeping the definition for contrary distinct from opposite for Aristotelians . Writing while Reading : Part 1 : First-Pass Thoughts , Early Arg-Line Consideration , Refutations , Commentary , Textual Excursions , Mostly From-Memory Argument Construction : Jacob R. Parr Reads Averroes’s De Substantia Orbis is 38 pages in length . -/- . (shrink)

Previous discussions of the origins of writing in the Ancient Near East have not incorporated the neuroscience of literacy, which suggests that when southern Mesopotamians wrote marks on clay in the late-fourth millennium, they inadvertently reorganized their neural activity, a factor in manipulating the writing system to reflect language, yielding literacy through a combination of neurofunctional change and increased script fidelity to language. Such a development appears to take place only with a sufficient demand for writing and (...) reading, such as that posed by a state-level bureaucracy; the use of a material with suitable characteristics; and the production of marks that are conventionalized, handwritten, simple, and non-numerical. From the perspective of Material Engagement Theory, writing and reading represent the interactivity of bodies, materiality, and brains: movements of hands, arms, and eyes; clay and the implements used to mark it and form characters; and vision, motor planning, object recognition, and language. Literacy is a cognitive change that emerges from and depends upon the nexus of interactivity of the components. (shrink)

Report submitted by Gregory B. Sadler, Pilot Project Coordinator to Sonya Brown, WAC Activity Director, Fayetteville State University, June 28 2011. -/- A Pilot program focused on improving student performance in carrying out Close Readings in humanities-based discipline courses was developed and implemented under the auspices of Writing Across the Curriculum and Title III at Fayetteville State University in Winter and Spring 2011. Five faculty were involved in the Pilot, myself as the coordinator, and four other faculty from four (...) different disciplines as participants. -/- The central idea behind the Pilot was that by focusing on the lower-order skills which are scaffolded as components into the higher-order activity of Close Reading of texts, and redesigning courses to emphasize development of these lower-order skills, student performances in Close Readings would also be improved. This did turn out to be the case. Most of the supporting data is qualitative rather than quantitative. -/- It is recommended that similar activities be continued, but that participating faculty be required to provide much more prescriptively structured and detailed assessment data and information about their course design. (shrink)

Resumen -/- Las personas somos absolutamente diferentes de las cosas, no cabe ninguna duda al respecto. No obstante, sí debemos diferenciar nítidamente entre los individuos y el concepto de “persona”. Así pues, la persona posee un “horizonte interior”, absolutamente novedoso y que le caracteriza como ser en aproximación a la Verdad y a la Libertad, las cuales no sólo son específicas del propio humano, sino que le son necesarias en cuanto remedios contra la desolación y la tiranía. Asimismo, (...) una sociedad puede ser tiránica en varios sentidos, pero Manuel Mindán sostiene que, para que no lo sea, el individuo entendido como “persona” debe primar siempre sobre el grupo gregario y cerrado. -/- Palabras clave: Manuel Mindán, persona, “Horizonte interior”, sociedad gregaria, “nostrismo”, individualismo, totalitarismo -/- Person as Inner Horizon in the Philosophy of Manuel Mindán -/- Abstract -/- People and things are quite different, but we must distinguish clearly between individuals and the concept of “person”. So, the person possesses an “inner horizon”, completely new, and characterizes him as being on approach to Truth and Freedom -which are specific to the human itself-, while both are needed as remedies against desolation and tyranny. Likewise, a society can be tyrannical, in several senses. However, Manuel Mindán believes that the individual understood as a “person” must always prevail over the gregarious and closed group.Keywords: Manuel Mindán, person, “inner horizon”, things, individuals, “Gregarious Group”, “nostrismo”, truth, freedom, individualism, totalitarianism. -/- Keywords: Manuel Mindán, Person, “inner horizon”, society, “nostrismo”, Individualism, totalitarianism -/- Recepción del original: 15/09/14 Aceptación definitiva: 08/12/14. (shrink)

Se analiza la apertura del hombre a partir de su naturaleza legalizada. Ante el conflicto entre ley, physis y libertad, nos preguntamos: ¿por qué se considera la naturaleza incompatible con la libertad?, ¿por qué la legalidad parece contradecir a la apertura?, ¿ser libre significa estar lejos de cualquier atadura a la ley y a la naturaleza? El texto inicia con una exposición de las nociones de naturaleza y legalidad y de su relación con la libertad, ofrece una definición de la (...) persona basada en su comprensión yoica y su dignidad y una explicación del sentido de la apertura en la dimensión social del ser humano. (shrink)

The essay investigates two personae: Socrates as depicted by Plato and Descartes as narrator of the Discourse on Method and Meditations. Socrates is aware of his ignorance and insists on remembering to care for the self; Descartes claims to have overcome ignorance through a method that breaks problems into simple and certain elements, establishing a self-certain yet impersonal subject that comprehends and controls objects. The Cartesian approach has led to the modern process of “liquidation” that reduces beings, property, and truth (...) to resources, wealth, and information – initiating the dangerous and unprecedented epoch known as the Anthropocene. The Socratic approach offers some promise of reintegration and resistance to liquidation by urging us to care for wholeness and recognizing that being exceeds what we comprehend. (shrink)

In this paper we examine different answers to the question of what we are, focusing in particular on eliminative and reductivist proposals about persons or selves. We conclude that, as of today, dualism seems more reasonable than naturalism, if by naturalism we understand the thesis that psychological entities can be reduced or eliminated.

Articolo divulgativo pubblicato su Club Theologicum il 12 dicembre 2022. La prima sezione collega il problema dell'identità personale al paradosso delle sorite. La seconda approfondisce il problema, rifacendosi agli esperimenti mentali di Parfit in Ragioni e Persone. Si conclude sposando un ecceitismo coerente con la teologia cristiana. La terza parte espone alcune argomentazioni tipiche di filosofia della mente per analizzare la possibilità di assegnare una soggettività a una macchina. Nella quarta parte, concludo sottolineando i più comuni dilemmi etici legati all'intelligenza (...) artificiale, come il facilitare il ricorso all'opzione militare nella risoluzione delle controversie internazionali. (shrink)

This inquiry seeks to understand how the original form of writing in Mesopotamia—the small pictures and conventions of protocuneiform—became cuneiform, a script that could not be read without acquiring the neurological and behavioral reorganizations understood today as literacy. The process is described as involving small neurological and behavioral changes realized, accumulated, and distributed to new users through interactions with and concomitant incremental changes in the material form of writing. A related inquiry focuses on why and how numerical notations (...) differ from other written signs. Crucially, numerical signs instantiate their meaning, a representational mode that contrasts with the signification used to represent non-numerical language and which makes numerical notations contiguous with their unwritten precursors, technologies like fingers, tallies, and counters. Instantiation is related to the perceptual system for quantity; this so-called number sense influences the function and form of numerical signs. Reading is then discussed as a cognitive activity that necessarily involves a material form, a plausible example of extended cognition. Because numerical notations share function and often form with precursor technologies, if the former participate in extended cognition, the latter likely do as well. In conjunction with the contiguity between numerical notations and their unwritten precursors, this complicates the idea that (all) writing is (just) language. Finally, potential follow-on research is suggested. (shrink)

In the present paper, I analyze the Husserlian theory of time from a phenomenology of person perspective. I suggest that the phenomenological concept of time – especially considering the notions of ritentional modifications and sinking – is strictly related with the personal individuation. Hence, my argument is that personhood is developed with latent and subliminal inclinations too, opening a new discussion regarding the reliability of the eidetic-reductive method in characterology.

This guide focuses on the content and form of excellent philosophical writing, with further comments on reading, thinking, writing processes, publication strategies, and self-cultivation.

Many instructors see the use of LLMs like ChatGPT on course assignments as a straightforward case of cheating, and try hard to prevent their students from doing so by including new warnings of consequences on their syllabi, turning to iffy plagiarism detectors, or scheduling exams to occur in-class. And the use of LLMs probably is cheating, given the sorts of assignments we are used to giving and the sorts of skills we take ourselves to be instilling in our students. But (...) despite legitimate ethical and pedagogical concerns, the case that LLMs should never be used in academic contexts is quite difficult to see. Many primary and secondary schools are cutting back their writing instruction in an effort to teach to the test; at the same time, many high-end knowledge workers are already quietly expected to leverage their productivity with LLMs. To prepare students for an ever-changing world, we probably do have to teach them at least a little bit about writing with ChatGPT. (shrink)

So you want to publish some philosophy—preferably, good philosophy in a nice journal. -/- How do you do it?

This study investigates the debt owed by contemporary theological anthropology to the philosophical anthropology of the first half of the twentieth century (considered in its interest in interpersonal character of human identity). It should be recognized that there was a fairly complex relationship between them: sometimes anthropology ended up in some way forgetting theology, sometimes theology was sustained by anthropology and, often, invited to self-criticism. Analyzing «pneumatological» anthropology (and its Christological roots) elaborated by Ferdinand Ebner (1882- 1931) helps theological anthropology (...) not to forget that its method of investigation has to clarify both sides of the analogy between God and man in order to fully integrate the «expressive» meaning of both logics: theo-logic and anthropo-logic. (shrink)

This article focuses on the distinction between psychosocial types and conceptual personae advanced by Gilles Deleuze and Félix Guattari in What is Philosophy? The conceptual persona is the tool that a philosopher invents in order to create new concepts with which to bring forth new events. Although they present it as one of the three elements of philosophy, its nature and function and, above all, its conjunctions with psychosocial types have been overlooked by scholars. What is Philosophy? contains a (...) list of character traits of which each conceptual persona is composed. The central argument of this article is that this list can well be regarded as a table of categories that enable the exercise and experience of philosophy’s creative thinking. Since the character traits of a conceptual persona match the characteristics of the given psychosocial types, it is necessary to keep inventing new conceptual personae always starting from the historical presuppositions. The philosopher requires the conceptual persona to transfer his or her movements of thought to philosophy’s plane of immanence and thereby transform them in such a manner that philosophy can unfold as a creative power. It emerges as the subject of creative thinking at the same time as the concepts that subject creates, with which it coincides in the moment of creation. With the conceptual persona in What is Philosophy?, Deleuze and Guattari determine the one element of philosophy that makes the transcendental empiricism a method of creation that appears as a precise operation with all its convincing and transparent results. (shrink)

In Max Scheler il concetto di spirito (Geist) è particolarmente instabile: come il pennino di un sismografo è capace di registrare ogni minimo mutamento del suo pensiero. L'oscillazione più spettacolare avviene nel 1923. Il problema è che invece le diverse interpretazioni su Scheler, ancora oggi, procedono come se avessero a che fare con un termine univocamente definito. Ancora nel 1922, nella seconda edizione di Vom Ewigen, Scheler esprimeva la tesi che «lo spirito è infinitamente più potente (mächtiger) di tutta la (...) natura insieme», già nel 1924, in Probleme einer Soziologie des Wissens, scrive esattamente il contrario: «originariamente lo spirito non ha in sé una qualsiasi traccia di forza o di efficacia». Inoltre mentre nel periodo intermedio i termini "persona" e "spirito" risultano rigorosamente correlati-nel Formalismus si arriverà a sostenere che «l'idea di uno spirito impersonale è insensata» - dopo il 1923 il concetto di "spirito" viene gradualmente riferito a tutta la natura, per cui la persona diventa una delle tante espressioni dello spirito. Che cosa succede nel 1923 per spiegare un rovesciamento di posizioni di tale portata? (shrink)

This paper presents two reasons for writing philosophy fast: to succeed in certain competitions; and to realize new and better ideas.

This paper presents an attempted pastiche of the writing and thinking style of the distinguished anthropologist Marilyn Strathern. The claim about the consequence of avoiding the charge of exoticism resembles the paradox of analysis.

This paper is a response to Theodore Sider's book, Writing the Book of the World. It raises some puzzles about Sider's favoured methodology for finding out about naturalness (or 'structure').

In this paper, I will explore a concept of person in Kant based on two features: the unity of consciousness and the consciousness of the numerical identity of one’s body in time. The reason for choosing these features is that I take as my starting point the notion of personhood from rational psychology that appears in the major premise of the third paralogism (A361). I will focus on the second feature in order to show that since Kant it is possible (...) to think of the body not merely as an object, but as a subject, i.e., that bodily awareness is self-awareness. I will explain this on the basis of what I will denominate the thesis of corporeality. To develop this thesis, I will draw on passages from Kant’s work and contemporary considerations of bodily awareness, specifically the immunity to error through misidentification. (shrink)

Burton Dreben taught a generation of scholars the value of closely attending to the recent philosophical past. But the few papers he authored do little to capture his philosophical voice. In this article, I turn instead to an unpublished transcript of Dreben in conversation with his contemporaries. In addition to yielding insights into a transitional period in W.V. Quine’s and Donald Davidson’s thought, I argue that this document showcases Dreben in his element, revealing the way that he shaped the views (...) of key analytic philosophers. More broadly, I argue that by writing conversationalists like Dreben into our histories we can capture the collaborative nature of philosophy. (shrink)

Jacques Derrida famously claims that the Western philosophical tradition has privileged speech over writing. In this paper, I present two teaching-related contexts in which it makes sense to privilege writing over speech.

In less than a week from now, we will enter the new year of 2021. Everybody has his/her own thought and reflection whenever a new year arrives. For me, the coming year marks 25 years of writing.

In Persona (1966), Ingmar Bergman reflects on thenature of the image emphasizing its enigmatic look. Thetechnical reproductions of images simultaneous lyactas windows and barriers of the world, as the world itself, from its status as documentary object that is part of the individual and collective memory of man. In the eye of the hurricane they are reality and its representation, and more specifically, a reality subjectified expressed in a poetic film that explores the image as extra linguistic sign. In (...) this way Bergman makes a work with its own existence, self-conscious and self-referential, which reproduces the dreams of his consciousness through the cinematographic screen. (shrink)

In this paper, I interview Francesca De Vecchi (Full Professor of Theoretical Philosophy in Vita-Salute San Raffaele University) about her qualitative ontology and its social and normative implications. If at the foundation of our lifeworld there are significantly qualitative experiences, phenomenology can investigate the most important contemporary issues, such as gender disparity, socio-virtuality depersonalizations and political urgencies.

This article uses rhetorical genre theory to discuss methods for writing studies research in light of increasing participation of Indigenous scholars and students in disciplines throughout the academy. Like genres, research methods are embedded in systems of interaction that create subject positions and social relations. Using rhetorical genre theory to understand methods as the cultural tools of research communities, we argue that methods can be enacted as flexible resources in the interest of advancing ethical knowledge. In the context of (...) Indigenous epistemological activism, researchers can then take a contingent stance toward method, a stance we name “principled uncertainty.”. (shrink)

En décadas recientes se ha considerado que una formulación adecuada del autoconocimiento (AC) debería ser consistente con la tesis del externalismo (E). Michael McKinsey es uno de los personajes que ha enfatizado con mayor ahínco que la conjunción de ambas posturas es inconsistente. En este trabajo defiendo la idea de que las objeciones presentadas por McKinsey no afectan de manera importante la formulación davidsoniana de la autoridad de la primera persona (AC3) en conjunción con (E); señalo, además, que si (...) no pudiera hacerse una reconstrucción à la Davidson de (AC3) desde la postura de McKinsey sería en virtud de las diferencias metodológicas, semánticas, epistemológicas y ontológicas entre ambos autores, y no debido a que esta reconstrucción en sí misma sea incompatible con el externalismo. (shrink)

En este texto, sostengo que el estudio psicológico del sesgo implícito puede beneficiarse de los enfoques de segunda persona. Específicamente, muestro que las aproximaciones experimentales dominantes basadas en el Test de Asociación Implícita (IAT por su sigla en inglés) presuponen un internalismo según el cual la posesión de un sesgo implícito se identifica con la posesión de una asociación conceptual. Al equiparar la posesión del sesgo implícito con la posesión de una asociación conceptual, la visión tradicional reduce el sesgo (...) a una activación en memoria particular e ignora los aspectos socioculturales involucrados en este fenómeno. Para evitar esto, sugiero adoptar una perspectiva externalista, considerando el enfoque de segunda persona, que permite incluir en la identificación del sesgo aspectos socioculturales y normativos. Exploro finalmente algunas consecuencias de la propuesta externalista para la medición y la intervención sobre el sesgo implícito. (shrink)

Visiones del ser humano como persona, ofrece una panorámica de las distintas maneras de entender la realidad personal del ser humano realizada por diversos autores a partir del siglo II en Occidente. Los distintos enfoques sobre la persona, resaltan aspectos esenciales del ser humano: desde su dignidad y valor supremo original hasta su proyección social y política, dentro de un contexto histórico determinado. La variedad de problemas planteados y de fundamentos filosóficos expresados a lo largo de las distintas (...) exposiciones, ponen de manifiesto la inmensa riqueza que el tema ofrece, especialmente para entender en profundidad el verdadero sentido de la vida humana, su origen y destino, su realización en el tiempo histórico y su proyección hacia el futuro. (shrink)

This paper aims to examine the impact of teacher feedback on thesis writing among Master of Education (M.Ed.) students in English Education at Tribhuvan University, Nepal. The study specifically explores students' perceptions of the feedback they receive during their thesis projects and examines how this feedback influences their academic writing and research skills. Recognizing the challenges non-native English speakers face in academic writing, the study states the significance of timely and constructive feedback in promoting academic growth, improving (...) writing skills, and motivating students throughout the thesis writing process. A mixed-methods approach was adopted, utilizing a structured questionnaire to collect both quantitative and qualitative data from thirty purposively selected students actively engaged in thesis writing. The research findings indicated that feedback not only serves a corrective role but also plays an integral part in enhancing students' comprehension of research methodology, data analysis, and adherence to academic writing standards. The findings highlighted the importance of aligning feedback with students' specific needs to maximize its effectiveness. The study concludes by recommending improvements in feedback practices, which could lead to substantial enhancements in student performance and thesis writing outcomes. (shrink)

A little essay on the notion of person in Albert the Great. He bases on Alexander of Hales and develops his notion of person from the classical definition of Boethius.

In this essay I take up Plato’s critique of poetry, which has little to do with epistemology and representational imitation, but rather the powerful effects that poeticperformances can have on audiences, enthralling them with vivid image-worlds and blocking the powers of critical reflection. By focusing on the perceived psychological dangers of poetry in performance and reception, I want to suggest that Plato’s critique was caught up in the larger story of momentous shifts in the Greek world, turning on the rise (...) of literacy and its far-reaching effects in modifying the original and persisting oral character of Greek culture. The story of Plato’s Republic in certain ways suggests something essential for comprehending the development of philosophy in Greece (and in any culture, I would add): that philosophy, as we understand it, would not have been possible apart from the skills and mental transformations stemming from education in reading and writing; and that primary features of oral language and practice were a significant barrier to the development of philosophical rationality (and also a worthy competitor for cultural status and authority). Accordingly, I go on to argue that the critique of writing in the Phaedrus is neither a defense or orality per se, nor a dismissal of writing, but rather a defense of a literate soul over against orality and the indiscriminate exposure of written texts to unworthy readers. (shrink)

The logic of academic writing is the argumentative strategy on which our papers, our sections, and our paragraphs are based. It is a strategy, as it is a plan that connects different steps and has a specific goal, namely convincing the audience of an original and important idea. And it is argumentative, for two reasons. First, we can defend our idea and we can convince our audience only through arguments, which only in very few disciplines are formal deductions. In (...) most cases, the arguments that we use are based on premises accepted by a community and the conclusions are drawn from principles that in the ancient dialectics were called “maxims,” principles shared by everyone. Second, a paper is a dialogue between the author and his or her readers. An idea can be considered as interesting and worth reading only when it addresses a topic that is perceived as important by the readers and tackles a problem that is open and needs to be solved. Our arguments are acceptable when they start from the premises of our community of readers, avoiding repeating what is obvious for them or taking for granted what is obscure or unknown to them. In this book, we present the argumentative approach to academic writing that we used in classroom. What characterizes it and makes it unique is the perspective that is adopted. We do not start from preexisting ideas that only need to be presented in a way that is suitable to an academic public. We intend to show that writing academically is a consequence of thinking academically, or rather “strategically.” We want to explain how the linguistic and presentational devices are the result of a much deeper plan underlying them, and how mastering the logic of a paper leads to understanding and even developing academic styles. The logic of academic writing is not aimed at teaching how to use language and write texts academically, but at enabling readers to create their own style based on their own argumentative strategies. (shrink)

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

The fragmentary nature of the aesthetic in Artaud lies in its intensity and trauma. As found in his invented language, recorded utterances, drawings of portraits, hieroglyphic texts, and an irregular cadence of his recorded voice—most of which are exquisitely captured in the Artaud Diptych—this article not only seeks the connection to what is described as forms of “language” and the sublime but also informs the privation communicated in the embodied works of Artaud. As such, Artaud is approached within selected theories (...) of the sublime, presented genealogically and interwoven with praxis, exemplified through the plays of two Greek playwrights, Ioli Andreadi and Aris Asproulis. The performances of Artaud Diptych give us that which embodies an Artaudian engagement with the sublime. The argument herein is that the sublime emanates from various aspects of the writing, imagery, and aural qualities immanent to the Artaudian oeuvre. While Artaud’s venture into theater writing may be considered a failed experiment, this article shows how he achieved a singularity in the self-transformative process (and as an avenue of self-preservation), using language as word, imagery, and sound, as affective agents toward the sublime, ultimately operating within a mode of intersubjectivity. In the translation of his oeuvre toward theater and the audience, we discover the ultimate success of his intersubjective work as performative philosophy, as revealed by the Artaud Diptych by Ioli Andreadi and Aris Asproulis. (shrink)