Gathers the pre-Sand Country Almanac writings of Aldo Leopold, showing that he was not born an ecologist, but evolved over time through experimentation and thought.

Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

Abstract.The aim of this paper is to examine the work of Tschirnhaus, La Hire and Leibniz on the theory of caustics, a subject whose history is closely linked to geometrical optics. The curves in question were examined by the most eminent mathematicians of the 17th century such as Huygens, Barrow and Newton and were subsequently studied analytically from the time of Tschirnhaus until the 19th century.Leibniz was interested in caustics and the subject probably inspired him in his discovery of the (...) concept of envelopes of lines. (shrink)

Human coalitions frequently persist through multiple, overlapping membership generations, requiring new members to cooperate and coordinate with veteran members. Does the mind contain psychological adaptations for interacting within these intergenerational coalitions? In this paper, we examine whether the mind spontaneously treats newcomers as a motivationally privileged category. Newcomers—though capable of benefiting coalitions—may also impose considerable costs (e.g., they may free ride on other members, they may be poor at completing group tasks). In three experiments we show (1) that the mind (...) categorizes coalition members by tenure, including newcomers; (2) that tenure categorization persists in the presence of orthogonal and salient social dimensions; and (3) that newcomers elicit a pattern of impressions consistent with their probable ancestral costs. These results provide preliminary evidence for a specialized component of human coalitional psychology: an evolved concept of newcomer. (shrink)

Universities have long been involved in knowledge transfer activities. Yet the last 30 years have seen major changes in the governance of university–industry interactions. Knowledge transfer has become a strategic issue: as a source of funding for university research and (rightly or wrongly) as a policy tool for economic development. Universities vary enormously in the extent to which they promote and succeed in commercializing academic research. The identification of clear-cut models of governance for university–industry interactions and knowledge transfer processes is (...) not straightforward. The purpose of this article is to critically discuss university knowledge transfer models and review the recent developments in the literature on research collaborations, intellectual property rights and spin-offs, those forms of knowledge transfer that are more formalized and have been institutionalized in recent years. The article also addresses the role played by university knowledge transfer organizations in promoting commercialization of research results. (shrink)

If the laws of nature are as the Humean believes, it is an unexplained cosmic coincidence that the actual Humean mosaic is as extremely regular as it is. This is a strong and well-known objection to the Humean account of laws. Yet, as reasonable as this objection may seem, it is nowadays sometimes dismissed. The reason: its unjustified implicit assignment of equiprobability to each possible Humean mosaic; that is, its assumption of the principle of indifference, which has been attacked on (...) many grounds ever since it was first proposed. In place of equiprobability, recent formal models represent the doxastic state of total ignorance as suspension of judgment. In this paper I revisit the cosmic coincidence objection to Humean laws by assessing which doxastic state we should endorse. By focusing on specific features of our scenario I conclude that suspending judgment results in an unnecessarily weak doxastic state. First, I point out that recent literature in epistemology has provided independent justifications of the principle of indifference. Second, given that the argument is framed within a Humean metaphysics, it turns out that we are warranted to appeal to these justifications and assign a uniform and additive credence distribution among Humean mosaics. This leads us to conclude that, contrary to widespread opinion, we should not dismiss the cosmic coincidence objection to the Humean account of laws. (shrink)

This is a title on the foundations of defeasible logic, which explores the formal properties of everyday reasoning patterns whereby people jump to conclusions, reserving the right to retract them in the light of further information. Although technical in nature the book contains sections that outline basic issues by means of intuitive and simple examples. This book is primarily targeted at philosophers interested in the foundations of defeasible logic, logicians, and specialists in artificial intelligence and theoretical computer science.

English summary: Aldo Giorgio Gargani innovates in his use of Wittgensteinian concepts to argue that the formation of scientific and philosophical knowledge is not a linear progression, but a collection of instruments or conceptual and behavioral models, decisional procedures that are born of the different forms of human life as extensions of their anthropological contexts. Through this book Gargani demonstrates how Wittgensteins thinking can be used a truly efficient toolbox. French description: Aldo Giorgio Gargani (1933-2009) fait dans ce (...) livre un usage novateur des concepts wittgensteiniens pour soutenir que la formation du savoir scientifique et philosophique n'est pas une progression lineaire, cumulative et definitive de techniques cognitives: le savoir est plutot un recueil d'instruments, d'habitus conceptuels, de modeles comportementaux, de conduites operationnelles et de procedures decisionnelles qui naissent des formes de vie des hommes, en tant qu'extensions de leurs contextes anthropologiques. Si l'expression savoir sans fondements est maintenant tres repandue dans les sciences humaines, c'est Gargani qui a magistralement elabore toutes les consequences de cette idee, et son livre est l'analyse la plus riche de ces rituels epistemologiques qui decoulent de notre agir humain, lui-meme depourvu de fondements. A travers ce livre on voit comment la pensee de Wittgenstein peut etre utilisee comme une boite a outils veritablement efficace. (shrink)

The IKt-algebras that we investigate in this paper were introduced in the paper An algebraic axiomatization of the Ewald’s intuitionistic tense logic by the first and third author. Now we characterize by topological methods the subdirectly irreducible IKt-algebras and particularly the simple IKt-algebras. Finally, we consider the particular cases of finite IKt-algebras and complete IKt-algebras.

Gupta's book [9] contains a theory of modal logic that is closely related to my modal language ML v [2], and his theory is used to treat some interesting philosophical problems. Hence, it is natural for me to review this valuable book and to concentrate on its logics, the more so as its use has already been spoken of and appreciated by Kapitan [10], although I cannot but share his appreciation.

Certain results, most famously in classical statistical mechanics and complex systems, but also in quantum mechanics and high-energy physics, yield a coarse-grained stable statistical pattern in the long run. The explanation of these results shares a common structure: the results hold for a 'typical' dynamics, that is, for most of the underlying dynamics. In this paper I argue that the structure of the explanation of these results might shed some light --a different light-- on philosophical debates on the laws of (...) nature. In the explanation of such patterns, the specific form of the underlying dynamics is almost irrelevant. The conditions required, given a free state-space evolution, suffice to account for the coarse-grained lawful behaviour. An analysis of such conditions might thus provide a different account of how regular behaviour can occur. This paper focuses on drawing attention to this type of explanation, outlining it in the diverse areas of physics in which it appears, and discussing its limitations and significance in the tractable setting of classical statistical mechanics. (shrink)

Na primeira parte, fazemos um levantamento das ocorrências de pithanon (‘persuasivo’) e termos afins em textos e fragmentos do estoicismo antigo referentes à persuasão de asseríveis e argumentos e em textos e fragmentos em que a lógica estoica se apresenta como ferramenta para evitar a persuasão dos sofismas e o sábio estoico como aquele que capaz de vencer essa persuasão por sua perícia em dialética. Feito isso, consideramos criticamente as teses de Chiaradona, Sedley e Tieleman, para quem Crisipo está interessado (...) em formas extralógicas de discurso. Avaliaremos também a tese de Tieleman segundo a qual Crisipo usa premissas persuasivas para fins construtivos. Em nossas conclusões, descartamos a tese sobre o reconhecimento de verdades extralógicas por Crisipo com base no ideal do sábio estoico. Concluímos que, no estoicismo, (1) pithanon refere-se principalmente a falsas afirmações, argumentos e representações e (2) que o sábio estoico não pode ser persuadido, mas pode persuadir seus ouvintes a fim de preparar suas almas para receber as doutrinas estoicas. (shrink)

In the following interview with Manlio Iofrida, Aldo Giorgio Gargani retraces the fundamental moments and key phases of his intellectual development: his early childhood and adolescence in Genoa, strongly marked by the influence of his artist father and of the social context of the immediate post-war situation; his studies at the Scuola Normale Superiore in Pisa, and subsequently at the University of Oxford, which resulted to his first book on Wittgenstein; the achievement during the 1960s of a distinctive philosophical (...) position of his own, reflected in the publication of the book Il sapere senza fondamenti [Knowledge without Foundations]; the renewal of philosophical culture in Italy in the 1980s and 1990s, in which Gargani himself was one of the main protagonists; the return to an engagement with Wittgenstein, after a period in which he had dedicated himself principally to literary questions and concerns, one pursued specifically in the context of the new issues raised at the beginning of the 21st century. This historical and autobiographical reconstruction of his intellectual career is accompanied at every turn by philosophical reflections on our contemporary situation and by specific critical responses to other contemporary philosophical trends and developments: the interview thus constitutes a telling summation of the fundamental themes and aspects of the author’s thought in general. (shrink)

In the collection of oracular responses included in Book 14 of thePalatine Anthology, the oracle which bears the number 77 is introduced by the lemma χρησμòς ⋯ν τοῖς θησ⋯ως β⋯οις ⋯ναφερόμενος its text is as follows:The same oracle, with the same introductory formula, is also quoted as a scholium in the margin to the text of Herodotus 1.65.3 in the manuscript Flor. Laur. 70.3; first discovered by Jacob Gronovius, it can now be read in the editions of Stein, Rosen and (...) Asheri. (shrink)

The real extension of Philagathus Cerameus' classical culture has been variously discussed. The homilies of this 12th century preacher from Southern Italy show a thorough knowledge of Heliodorus' Aethiopics . In hom. 24 Rossi Taibbi, on the other side, Philagathus appears to be drawing on Procopius of Gaza's Monody on Antioch, as is suggested by some fragments preserved in the lexicon περ συντάξεωζ. This confirms that he was especially acquainted with those ancient authors who were proposed as models in the (...) rhetorical schools of the Comnenian age. (shrink)

Apresentação e tradução da Diatribe 1.1 de Epicteto.

Caros pesquisadores, segue nosso número 27, com artigos de fluxo contínuo e mais um dossiê estoicismo com os textos referentes ao segundo colóquio Epicteto, que se realizou em 2017 na cidade de Niterói, no campus da UFF. Neste dossiê temos onze artigos, muitos dos quais de pesquisadores que consagram seus esforços à compreensão do pensamento do velho de Hierápolis. Após o dossiê, temos os artigos de fluxo contínuo. A edição se encerra com uma tradução. Boa leitura a todos. Os editores.

INTRODUZIONE 2 1. POVERA E NUDA VAI, FILOSOFIA… 19 1.1 TRA SCIAMANI E CALCOLATORI 20 1.2 AUTOCASTRAZIONI E DINTORNI 25 1.2.1 Debes, ergo potes 26 1.2.1.1 Scienze della natura e scienze dello spirito 27 1.2.1.2 Orizzonti di responsabilità 32 1.2.1.3 Ritrovare la saggezza 36 1.2.2 Potes, ergo debes 37 1.2.2.1 Disintegrando la frammentazione 40 1.2.2.2 Disarticolando lo smembramento 51 1.2.2.3 Oltrepassando l’autosuperamento 58 1.3 IL (MIO) PUNTO DI VISTA 62 2. GLOBALIZZAZIONE E UNIVERSALISMO 70 2.1 PENSARE LA GLOBALIZZAZIONE 73 2.1.1 (...) Una civiltà universale? 73 2.1.1.1 Quale cultura? 74 2.1.1.2 Singolare e plurale 78 2.1.2 Scontro delle civiltà? 85 2.2 CERCANDO UN’ETICA GLOBALE 89 2.2.1 Il minimalismo morale 92 2.2.1.1 Un confronto con il liberalismo neo-contrattualista 96 2.2.1.2 La quercia, la ghianda e la foresta 100 2.2.2 L’etica mondiale 102 2.3 RIFLESSIONI CRITICHE 107 3. RELATIVISMO 112 3.1 LE RAGIONI DEL RELATIVISMO 114 3.1.1 Ragioni della politica 116 3.1.1.1 Multiculturalismo e neutralità etica 116 3.1.1.2 Antifondazionalismo e democrazia 121 3.1.2 Ragioni dell’antropologia 125 3.1.3 Ragioni dell’ermeneutica 130 3.1.4 Ragioni dell’epistemologia 135 3.1.5 Ragioni dell’etica 143 3.1.5.1 Nel regno della necessità 145 3.1.5.2 In regime di cieca obbedienza 146 3.1.5.3 Il piacere e l’interesse 151 3.1.5.4 Intuizioni, emozioni, prescrizioni 153 3.1.5.5 Accordo, consenso e permesso 159 3.1.5.6 Etica della ragione 166 3.2 LA RAGIONE PRATICA 170 3.2.1 Oltre l’ansia cartesiana 171 3.2.2 Autenticità e ragionamento 176 3.2.3 Ragioni della diversità e ragioni del riconoscimento 181 4. FIGURE DI RAZIONALITÀ PRATICA 185 4.1 UTILITARISMO 186 4.1.1 Cosa è «migliore»? 187 4.1.1.1 Piacere, felicità, bene 188 4.1.1.2 L’atto e la regola 191 4.1.2 Conta solo il risultato? 194 4.2 CONTESTUALISMO 197 4.2.1 Recupero della phrónesis 198 4.2.2 Recupero della prâxis 204 4.2.3 Recupero dell’éthos 208 4.3 ETICA DEL DISCORSO 217 4.3.1 Dalle pretese di validità del discorso al principio di un’etica universale 218 4.3.2 Universalità e formalismo 224 4.3.3 Limiti dell’etica del discorso 226 4.4 ETICA DELLA RELAZIONE 231 4.4.1 Relazione versus rappresentazione 232 4.4.2 L’umanità dell’altro uomo 236 4.5 UN BILANCIO 241 ALCUNE PROSPETTIVE. POSTILLA 245 . (shrink)

Euthydemus is included neither in Die Fragmente der Vorsokratiker by Diels–Kranz nor in Sofisti. Testimonianze e frammenti by Untersteiner nor in Early Greek Philosophy by Laks and Most. Likewise, the great twentieth century works on the Sophists do not give space to him, at best mentioning him briefly. Yet Euthydemus is the author of a fragment, which was quoted by Plato in his Cratylus, and on which again there is no modern study. This paper sets out to study this fragment (...) in depth, to review and discuss the various translations, both existing and possible, to study the context of Plato’s quotation, to clarify the exact meaning and the theoretical scope of this important fragment, and lastly to place Euthydemus in the Protagorean tradition, of which he is a notable product. (shrink)

Anhand historischer und quellenkritischer Untersuchungen analysiert das Buch entscheidende Momente des Verhältnisses von Kunst und Wissenschaft in Nietzsches Werk. Zum Leitmotiv der vorgeschlagenen Interpretation wird die Idee einer "Tragödie der Erkenntnis" als Vervollständigung der ästhetischen Tragödie. Aldo Venturelli beleuchtet damit auch Aspekte von Nietzsches besonderer Stellung im philosophischen Diskurs der Moderne.

In this paper we will focus on the following points in Epictetus. First, we will concentrate our attention on the celebrated distinction between things up to us and things not up to us. Second, we will survey the distinction between the material and its use. According to this distinction, all external things are not up to us and consequently have no intrinsic value, although, as materials for the capacity of choice, their use has value, since humans can use things well (...) or badly. Third, we will demonstrate that the use of the materials corresponds to the use of presentations. Finally, we will present the three topics of Epictetus’ philosophy: the topic relative to desire, the topic relative to impulse and the topic relative to assent, being the first concerned with judgments about things and our desires; the second, about impulses and adequate actions; and the third, about assent and persuasiveness of presentations. The knowledge contained in these three topics constitute, for Epictetus, what we should know to make good use of presentations and, consequently, to achieve the human good, which is a capacity of choice according to nature that has at its disposal a comprehensive set of correct opinions about reality. (shrink)

El presente artículo analiza algunos de los dilemas definitorios más relevantes del campo de la educación inclusiva. Sus desarrollos cognitivos actuales no son más que un peculiar sistema de ignorancia sancionada que opera con gran fuerza a través de la metáfora del engañador-engañado, es decir, una espacialidad argumentativa que nace engañada y que produce múltiples formas de engaño. Lo que conocemos como educación inclusiva no es más que una racionalidad que trabaja sin referencias objetivas sobre sí mismas. Lo cierto es (...) que la inclusión es un fenómeno dinámico y variable, cuyos significantes cambian, mutan y se transforman sistemáticamente de acuerdo con el contexto que dialoga. Es esto lo que permite sostener que la inclusión es un concepto maleta –esta metáfora nos informa cómo algo puede servir para múltiples cosas–, con usos y aplicaciones diferentes. Es un fenómeno y un cuerpo de conocimiento no fijo que, a partir de él, permite leer una multiplicidad de categorías teóricas y prácticas sociales. De ello se infiere que no estamos tratando con un cuerpo de conocimientos fijos. El conocimiento auténtico de la educación inclusiva ni su repertorio metodológico pueden escaparse de las relaciones de poder. Ambos están profundamente arraigados en aquello que se proponen comprender. Su conocimiento nunca es políticamente neutral. El trabajo concluye observando que una de las tensiones más relevantes que enfrenta la construcción epistemológica de la educación inclusiva consiste en aprender a utilizar en el trabajo empírico sus fundamentos cognitivos para evitar que su práctica no pueda defender las desigualdades sociales –estructurales y relaciones– que pretende comprender. Tomar la educación inclusiva como cualquier enfoque teórico que analiza problemas sociales puede incurrir en una praxis laxa que conduzca a la producción de más errores que respuestas. (shrink)

El presente trabajo analiza algunas tensiones claves en el estudio de las imágenes de la educación inclusiva. Su dimensión estética encuentra una alta fertilidad analítica a través del sintagma ‘estética del disenso’. Esta etiqueta desempeña un papel central en el pensamiento de Rancière, cuyos significantes sobre lo estético se juegan en los dispositivos de reorganización de la experiencia sensible, explorando la naturaleza de los gestos, las miradas y los susurros de las palabras y de los registros imagéticos con los que (...) entramos en contacto al interactuar con un determinado fenómeno. Entre sus principales conclusiones, destaca la necesidad de asumir el estudio estético de la educación inclusiva es, desplegar un proceso de reconsideración y/o traducción del atributo ‘político’ en lo más profundo de nuestro aparato imaginativo y/o perceptivo. Se observa, además, educación inclusiva construye un código intelectual que tienden a desestabilizar su orden de dominación o aparato de ficcionalización que ha subyugado la comprensión auténtica de sus signos. Se trata que aprendamos a develar el régimen de pensamiento específico que ella construye, a objeto de poder ingresar en él, para desplegar otras formas de ver y modos de pensar sobre algo. (shrink)

A compreensão epistemológica da Educação Inclusiva expressa um funcionamento diaspórico, isto é, as formas de construção do seu conhecimento, operam através de uma dispersão do conhecimento, distribuída por uma multiplicidade de geografias epistêmicas, entre elas, Feminismo, Teoria Queer, Estudos Postcolonial, entre outros. Neste caso, as contribuições do Feminismo e dos Estudos Queer, tornam-se instâncias chave do conhecimento para promover a proposta de uma nova racionalidade - cada vez mais ampla em suas propostas e sistemas de raciocínio - para justificar a (...) relevância da inclusão para além da produção de ficções baseadas na inclusão no mesmo - dentro da Ciência da Educação no século XXI. Retornando à idéia de Educação Inclusiva como "categoria de análise" e "dispositivo macroeducativo", esta entrevista analisa as interseções políticas, epistêmicas e pedagógicas que a Pedagogia Queer compartilha com a Educação Inclusiva; reconhecendo o primeiro como uma das suas principais memórias epistêmicas de transformação. Nessa ocasião, o Dr. Nilson Dinis, acadêmico do Departamento de Educação e Não-Programa de Graduação em Educação da Universidade Federal de São Carlos, nos dá reflexões interessantes sobre a configuração de um campo que, embora exprima uma longa história em epistemologias subalternas, é conhecida e entendida a partir de uma posição de afastamento e periferia na educação e no treinamento de professores. O Dr. Dinis também aprofunda a compreensão do trans, sua agência e repercussões políticas nas gramáticas educacionais. Ao mesmo tempo, dá idéias-chave para abordar o currículo, as lógicas operacionais das instituições educacionais e a co-gestão das identidades sexuais no contexto educacional. Indubitavelmente, suas contribuições contribuem para posicionar um tópico que as políticas públicas e educacionais no campo da produção de Educação Inclusiva, é subalternizado, gerando novas estratégias de apartheid do conhecimento ou em termos de Spivak ou Foucault, a violência epistêmica, se tornam os chamados "vazios da diversidade", que são apenas declarações que atraem a noção de diferença para o centro do capitalismo, sem abordá-lo, deixando-o em uma situação permanente de desvalorização social e indefesa. Em suma, a entrevista espelha uma crescente complexidade, convidando-nos a superar as simplicidades pedagógicas a este respeito. Palavras-chave: pedagogia queer, educação inclusiva, multiplicidade de diferenças, ação e resistência política. (shrink)

El artículo examina el sentido de la metafísica a partir de Kant. El objetivo no es desmenuzar cada una de las determinaciones que el filósofo ofrece, toda vez que describe tanto el quehacer de la tradición como el suyo propio, sino revisar en qué consiste la posibilidad de esa diferencia —y unidad— entre la metafísica tradicional y la kantiana. El énfasis yace, por tanto, en la historicidad de la filo- sofía kantiana de acuerdo con algunos conceptos fundamentales.

Starting from an implicit quotation from Machiavelli’s Discourses on the Ten Books of Titus Livy contained in the Tractatus politicus, we would like to show that the Spinozian idea of democracy is aporetic, because the strategies that Spinoza suggests for the establishment of a democratic regime contrast with his ontology of conservation. Thus, we believe that the absence of the part on democracy in the Tractatus politicus represents an opportunity to rethink politics as the art of understanding and managing social (...) conflicts rather than neutralizing them. In this sense, democracy for Spinoza is the manifestation of the natural conflictuality of society, a request for equality between men that leads to the permanent questioning of private rights and property, as well as of every institutionalized State form. (shrink)

This article analyses the origin of TI 49–51 on the basis of several posthumous fragments from the autumn of 1887, which had been reworked in 1888. This analysis highlights significant connections that got lost along the way to the final version of these aphorisms, such as Nietzsche’s comparison between Goethe and Spinoza which, in 1887, was the beginning of his updated reflections on Goethe. The origin and context of these aphorisms allow for a better understanding of the long-established image of (...) Goethe expressed in the aphorisms of Twilight of the Idols and their close connection to the new reflections on Goethe as they had already come to the fore in Human, All Too Human when Nietzsche distanced himself from Wagner’s ideas. This also presents the opportunity for a more careful consideration of Nietzsche’s conception of European culture and its intellectual heritage and his relation to Napoleon as well as his characterization of the eighteenth-century and the need for self-overcoming during the nineteenth-century. Nietzsche considered this self-overcoming to be an important aspect of his thinking, and Goethe was an important precursor for Nietzsche’s conception of self-overcoming. (shrink)

The purpose of this article is studying An Answer to the Question: ‘What is Enlightenment?’ by Immanuel Kant —a renowned text in the field of philosophy— assuming the dimension of the public as a central piece of analysis. In order to do that, the lectures of Michel Foucault on the same text are presented in the first place. Second, the diagram formed by the terms öffenlicht and Publikum is approached by pointing out their articulating elements and the tensions produced from (...) their different uses. Finally, the uses and senses of what is public are reflected upon, while trying to characterize the current model of political rationality. This mutual operationalization between the uses of the public in the text is noticeable as a particularly relevant and pertinent instance to evaluate diverse processes and phenomena, all related to the problem of government in its political dimension. (shrink)

Tradução de excertos de Diógenes Laércio referentes à vida de Di´ógenes, filósofo cínico, e Hipárquia.