In this paper we analyze the propositional extensions of the minimal classical modal logic system E, which form a lattice denoted as CExtE. Our method of analysis uses algebraic calculations with canonical forms, which are a generalization of the normal forms applicable to normal modal logics. As an application, we identify a group of automorphisms of CExtE that is isomorphic to the symmetric group S4.

This volume will be an essential resource for anyone working in the central areas of philosophy, and the starting point for future research in this fascinating ...

Kant identifies what are in fact Free Riders as the most noxious species of polemicists. Kant thinks polemic reduces the stature and authority of reason to a method of squabbling that destabilizes social equilibrium and portends disintegration into the Hobessian state of nature. In the first Critique, Kant proposes two textually related solutions to the Free Rider problem.

In this note, I briefly review Lyre's analysis and interpretation of the Higgs mechanism. Contrary to Lyre, I maintain that, on the proper understanding of the term, the Higgs mechanism refers to a physical process in the course of which gauge bosons acquire a mass. Since also Lyre's worries about imaginary masses can be dismissed, a realistic interpretation of the Higgs mechanism seems viable.

Develops a new theory of political temporality to demonstrate how to conduct political analysis in times of conflict and uncertainty -/- Offers an important differentiation between a political theory of temporality and philosophies of time Examines contemporary debates on migration and border control to demonstrate the myopia in the understanding of historical contexts that give rise to the displacement and/or mobility of migrants Analyses current debates about the decline of or lack of faith in democratic institutions exemplified by the rise (...) of populism and highlights the limitations of elite politics Develops a new theory of political temporality focused on process-driven accounts of political development -/- Adrian Little demonstrates how different conceptions of past, present and future contribute to the nature of political conflict in the world today. Reacting against narratives of political disillusionment and apathy, he focuses on how a new understanding of political temporality can inform our approach to political problems. He forms his argument around three major cases in which the nature of past, present and future is contested: Indigenous politics in settler colonies; the politics of bordering and migration; and debates over the future of democracy. -/- Little shows how to rethink ways in which we can act on intractable issues in politics beyond philosophical analysis. In doing so, he brings together a theory of temporality with a model of political action derived from process philosophy to reinvigorate temporal understandings of the problems that political actors face. (shrink)

Since 1969, when Bas van Fraassen wrote 'Facts and Tautological Entailments', it has been assumed that if facts, or states of affairs, exist at all, they can only play the role of truthmakers for propositions if the truthmaker relation is defined in a relevantist revision of classical logic. Greg Restall revived this notion in 1996, and it has since been discussed positively by Stephen Read. I argue in this paper that this was always a mistake. The truthmaking relation between facts (...) and propositions can indeed be made sense of-but no relevantist revision of classical logic is required. The correspondence theory of truth can thus be shown to have been essentially correct all along. (shrink)

There is a broad consensus, within the interlocking system of art institutions, on the goals viewed as worth achieving. Artists, for example, will strive to realize broadly formalist values in their work; critics will strive to discern and articulate the achievement of such values; dealers will strive to discover and promote artists whose work successfully reflects these standards; and collectors will strive to acquire and exchange such work.The long-range effect of this tightly defended consensus is that the art practitioners who (...) share it determine - through their shared values and practices, and the economic and social factors that determine them - the criteria of critical evaluation for all art that aspires to entry into existing art institutions. I shall describe this as a state of critical hegemony. That is, the socioeconomically determined aesthetic interests of these individuals define not only what counts as "good" and "bad" art, but what counts as art, period. (shrink)

La lógica, tal como sostienen algunos autores, es una disciplina normativa. Nos dice qué está bien y qué está mal a la hora de inferir, e influye en nuestras prácticas inferenciales. Por otro lado, el problema de la adopción de Kripke y Padró propone que la idea de adoptar principios lógicos no tiene sentido o no es posible. Mediante una comparación con distintas interpretaciones de la idea de normatividad en la lógica, analizaré la compatibilidad entre ambas posturas. La aparente desconexión (...) entre lo que es correcto y las prácticas de los agentes, sumada a la impotencia de las normas para influir en las prácticas inferenciales, llevarán a una conclusión poco alentadora para quienes quieran sostener ambas posturas: si aceptamos que el problema de la adopción es un problema real, entonces hay que borrar todo rastro de normatividad de nuestra concepción de la lógica. (shrink)

Adrian Praetzellis provides a brief, readable introduction to contemporary theoretical models used in archaeology for the undergraduate or beginning graduate student. He demystifies a dozen flavors of contemporary theory for the theory-phobic reader, providing a short history of each, its application in archaeology, and an example of its use in recent work. The book teaches about different contemporary archaeological theories including postcolonialism, neoevolutionism, materiality, and queer theory; is written in accessible language with key examples for each theory; includes illustrations (...) and cartoons by the author; and provides questions at the end of each chapter to facilitate discussion. (shrink)

This study examined the recall of car and food advertisements within either a car or food television program to investigate the relationship between recall, program content, and viewer involvement. The participants, 92 sixth-form students, aged between 16–17 years, were randomly assigned to one of four conditions. As predicted, advertisements placed within a program of dissimilar content were recalled significantly better than if placed within a program of similar content. A gender bias in recall was found with females recalling female-orientated products (...) significantly better than males. Viewer-involvement ratings factored onto three factor clusters: enjoyable, cheerful, and humorous. Negative correlations were shown between cheerfulness and recall in the car program, and positive correlations were shown between cheerfulness and recall in the food program. Finally, implications of the results were considered. (shrink)

My aim in this discussion is to argue, not only that government should provide funding for the arts, but a fortiori that it should provide funding for unconventional, disruptive works of art.

This essay attempts to render intelligible (you will pardon the pun) Kant's peculiar claims about the intelligible at A 539/B 567 – A 541/B 569 in the first Critique, in which he asserts that (1) ... [t]his acting subject would now, in conformity with his intelligible character, stand under no temporal conditions, because time is only a condition of appearances, but not of things in themselves. In him no action would begin or cease. Consequently it would not be subjected to (...) the law of all determination of everything alterable in time: everything which happens finds its causes in the appearances (of the previous state). In a word, his causality, in so far as it is intellectual, would not stand in the series of empirical conditions which the event in the world of sense makes necessary. (A 539/B 567 - A 540/B 568) ... in so far as it is noumenon, nothing happens in him, no alteration which requires dynamical determination in time .... One would quite rightly say of him, that it of itself begins his effects in the world of sense, without the action's beginning in him himself ... (A 541/B 569)2 What does Kant mean by claiming that intellectual causality is such that in one's intelligible character as noumenal agent, actions neither begin nor end, nor does anything happen in one? Do these claims have meaning merely by contrast to the familiar experience of empirical causality, in which actions have discrete durations and events occur? Is he merely inferring from this familiar sensible experience an ontologically and metaphysically independent, epistemically inaccessible "world," which can be conceptualized only through the negation of those terms and propositions that characterize this one? Or is he offering a.. (shrink)

El presente artículo muestra los esfuerzos realizados por Cristina de Pizán a la hora de combatir el discurso misógino. En este contexto de lucha por el reconocimiento de las mujeres, Pizán se sirve de dos armas: el dominio del propio cuerpo femenino para contrarrestar los ataques masculinos y el discurso como herramienta para configurar performativamente una identidad flexible, abierta y en constante proceso de construcción.

El presente trabajo analiza la productiva asimilación heideggeriana de la retórica aristotélica que encontramos en sus lecciones de 1924, Conceptos fundamentales de la filosofía aristotélica, y su posterior repercusión en los análisis del uno cotidiano y de la habladuría en Ser y tiempo. Primero se presentan las líneas básicas de la interpretación heideggeriana temprana de los escritos prácticos y políticos de Aristóteles (1). Luego se perfila con más detalle su relectura en clave ontológica de la Retórica de Aristóteles, prestando una (...) especial atención al plano de la comunicabilidad de las opiniones (2). Y, finalmente, se muestran los aspectos positivos y negativos contenidos en el fenómeno de la habladuría analizado en Ser y tiempo, un fenómeno que condensa buena parte de las interpretaciones de la retórica aristotélica (3). The present article analyses Heidegger's productive assimilation of the Aristotelian rhetoric, paying special attention to his lectures of 1924, Basic Concepts of Aristotelian Philosophy, and its later influence on the phenomenon of everydayness and the idle talk exposed in Being and Time. First, I outline Heidegger's early interpretation of Aristotle's politic and practical writings (1). Second, I show in more detail his ontological reading of Aristotle's Rhetoric, focusing on the sphere of communicability of opinions (2). And third, I describe the positive and negative aspects related to the phenomenon of idle talk sketched out in Being and Time, a phenomenon which condensates a good portion of his interpretations of Aristotelian rhetoric. (shrink)

Últimamente se ha producido una copiosa traducción de textos de Hei-degger. Ante la complejidad de sus expresiones, es necesario un trabajo de revisión y unificación de los términos castellanos. Con el ánimo de abrir un proceso de diá-logo entre los traductores, expondremos brevemente algunos puntos en los que se ejemplifica el problema. Por un lado, se trata de mostrar las tareas de traducción todavía pendientes de Ser y tiempo, a pesar de las dos traducciones existentes. A tal efecto se realizan (...) una serie de calas de pasajes, tanto de la versión de Gaos como de la de Rivera, ofreciendo en cada caso las propias sugerencias de traduc-ción. Y, por otro lado, se expone a discusión un elenco de términos que todavía están pendientes de una traducción definitiva.In recent times, there has been a lot of translation of Heidegger's texts. The complexity of his philosophical expressions and the diversity of translation solu-tions offered so far need to be unified. In order to open a dialogue among transla-tors we would like to expose briefly some examples that illustrate the problem of translation. On the one hand, we show that the task of translating Sein und Zeit is not yet finished, despite the translations of Gaos and Rivera. We take under consid-eration some quotes from Gaos's and Rivera's versions, offering in each case our own translation suggestion. On the other hand, we bring up for discussion different Heideggerian terms whose translations are still problematic. (shrink)

Notice board of current events, such as conferences, publications and media broadcasts linked to Sartre's life, work and intellectual legacy.

This essay considers Simone Weil's experiences in factories and her social–political reflections on work, time and energy, in conjunction with arguments from theorists Melissa Gregg, Theodor Adorno and Sara Ahmed, to raise questions about supposedly humane interventions, including the cultivation of resilience, in the contemporary workplace. The transition from time‐sense in factory work at the turn of the century is examined, along with the growth of corporate time management ideologies and practices in the mid–late 20th century, and finally, the associated (...) forms of disciplining resilience/elasticity in the worker that bring together certain notions of time, space and psychological investments. (shrink)

A summary of an interview conducted by Adrian Szopa and Andrzej Gillmeister on April 22, 2016, in the cycle “Conversations with Mentors,” sponsored by the Centre for Film Documentation of Polish Scholarship, Pedagogical University of Kraków and the Polish Society of Ancient Studies. Available online at the Oral History Archive of the Polish Society for Ancient Studies (SHS). Translated by ElŻbieta Olechowska.

ExcerptIntroduction In his polemic against revealed religion, Luciano Pellicani makes two fundamental claims that are historically and philosophically misguided. First, he asserts that the Puritans sought to establish a medieval collectivist theocracy, not a modern market democracy. Second, he maintains that the U.S. “culture war” between enlightened secular liberalism and reactionary religious conservatism ultimately rests on the perpetual battle between Athenian reason and the faith of Jerusalem. Accordingly, Pellicani argues that America's commitment to principles such as individual freedom, religious tolerance, (...) or the constitutionally enshrined separation of Church from State represented Enlightenment emancipation from the constricting…. (shrink)

Le manuscrit latin 13953 de la Bibliothèque Nationale de France contient aux ff. 25v-41v des gloses en latin et en vieux-haut-allemand portant sur laConsolatio Philosophiae de Boèce. Ces gloses sont transcrites dans leur intégralité ci-après, dans l'attente d'une édition critique complète du soi-disant 'commentaire anonyme de Saint-Gall. (IXᵉ-Xᵉ siècles), transmis dans différentes versions par une quinzaine de manuscrits. Dans l'étude qui précède l'édition, l'auteur analyse le manuscrit et le texte, et il formule des hypothèses sur son origine et sa nature. (...) L'auteur montre que la description de Pierre Courcelle ('Abrégé [de l'Anonyme de Saint-Gall]...') est erronée: le texte, qui constitue la transcription continue d'une glossica circumscriptio, est en fait une rédaction primitive du soi-disant commentaire anonyme de Saint-Gall, mais il contient aussi des gloses sans correspondance dans les versions ultérieures et plus étoffées de cette famille de commentaires. (shrink)

Gilles Deleuze and Jacques Derrida have each made significant contributions to philosophies of difference and yet few have tackled the difficult task of studying the connection between the two. In their forthcoming book, Between Deleuze and Derrida, editors Paul Patton and John Protevi do exactly this. What emerges is a fascinating study of the similarities and differences between the two philosophers and in particular the ethical and political threads underlying their connection.

The notion of rhythm in the works of Stephane Mallarmé has a specific position upon which all the poet’s most taunting ideas refract. Following the line this notion opens, in the first step established are the parallels between Mallarmé’s aesthetic postulates and Husserl’s phenomenology. In the second step, the Husserl – Mallarmé parallel serves as a matrix for understanding some basic paradoxes of Derrida’s deconstruction. It will be shown that Derrida, too, was in search of a specific, distinctive rhythm. In (...) the third step, it will be shown how from Mallarmé, over Derrida’s workthrough, the rhythm became one of the discrete, but most radical theoretical premises among some of the most influential philosophers of the postmodern: Agamben, Kristeva, Rancière, Nancy. (shrink)

In this paper, confronted are two radical currents of thought about the film image. In a first step, demonstrated is how some Marxist theorists define the film image as ontologically grounded in alienation and the destruction of non-mediated presence due to its technical origin, as well as its effects. In a second step, I try to show how André Bazin, influenced by phenomenology and taking up identical premises as the Marxists, came to diametrically opposite conclusions: it isn’t but the film (...) image that discloses the real. Drawing on the work of Jacques Rancière, Jean-Luc Nancy and Giorgio Agamben, in a third step I establish a certain synthesis between these two currents and examine how spectacle is guarded, but also re-evaluated within the regime of film images. Through this re-evaluation, one gets a glimpse at the contours of an exigent aesthetic program that in some respects conforms to, while also deviating from eminent ideas on cinematic postmodernism. (shrink)

The present article starts with the question: Is the thinking practiced in philosophy universal? This question is unfolded and partially answered from five perspectives: the object, the claim, the audience, the thinker, and the method of philosophy. The author gives special attention to the question of how the thought of a catholic philosopher relates to faith and theology. /// O presente artigo parte da seguinte questão: Serà o modo de pensamento praticado na filosofia universal? Esta questào é desenvolvida e parcialmente (...) respondida a partir de cinco perspectivas diferentes: o objecto, a intenção, a audiência, o pensador, e o método da filosofia. O autor dá especial atenção à questão de saber de que modo o pensamento do filósofo católico se relaciona com a fé ea teologia. (shrink)