A study of a group of elementary school students learning to control a computer‐implemented Newtonian object reveals a surprisingly uniform and detailed collection of strategies, at the core of which is a robust “Aristotelian” expectation that things should move in the direction they are last pushed. A protocol of an undergraduate dealing with the same situation shows a large overlap with the set of strategies used by the elementary school children and thus a marked lack of influence of classroom physics (...) training on this student's naive physics. The data from these two studies are pooled and elaborated into a “genetic task analysis” of how one might come to understand Newtonian dynamics as a more or less natural evolution from the naive state. (shrink)

Résumé – Cette note vise à mettre en évidence une « fonction Dante » dans l’œuvre du philosophe allemand Georg Simmel (1858-1918). L’intérêt précoce de Simmel pour les écrits et la pensée de Dante Alighieri est bien documenté. Dante a accompagné Simmel depuis le début de sa carrière (en 1884, il a publié une étude consacrée à « La psychologie de Dante ») jusqu’à ses écrits de maturité. Bien que cet aspect n’ait pas encore été approfondi par les chercheurs, il (...) est possible de montrer la présence d’une inspiration singulière et durable qui, née de la méditation de l’œuvre de Dante, aurait conduit le penseur allemand à approfondir des éléments essentiels de sa propre vision philosophique. (shrink)

This work uses microgenetic study of classroom learning to illuminate (1) the role of pre-instructional student knowledge in the construction of normative scientific knowledge, and (2) the learning mechanisms that drive change. Three enactments of an instructional sequence designed to lead to a scientific understanding of thermal equilibration are used as data sources. Only data from a scaffolded student inquiry preceding introduction of a normative model were used. Hence, the study involves nearly autonomous student learning. In two classes, students developed (...) stable and socially shared explanations (“causal schemes”) for understanding thermal equilibration. One case resulted in a near-normative understanding, while the other resulted in a non-normative “alternative conception.” The near-normative case seems to be a particularly clear example wherein the constructed causal scheme is a composition of previously documented naïve conceptions. Detailed prior description of these naive elements allows a much better than usual view of the corresponding details of change during construction of the new scheme. A list of candidate mechanisms that can account for observed change is presented. The non-normative construction seems also to be a composition, albeit of a different structural form, using a different (although similar) set of naïve elements. This article provides one of very few high-resolution process analyses showing the productive use of naïve knowledge in learning. (shrink)

In this paper Hildebrand’s moral ontology is discussed. It is shown that his moral ontology is, in essence, Platonic rather than Aristotelian. Although Hildebrand’s language differs from that of Plato, the ideas are very similar, given that both are moral absolutists who think that moral eidê are ante rem rather than in re. They agree on the structure of the moral realm and have identical views on participation of the ideal in the real. They also have similar ideas on man’s (...) relationship towards the moral realm. (shrink)

This article aims to contribute to the literature on conceptual change by engaging in direct theoretical and empirical comparison of contrasting views. We take up the question of whether naïve physical ideas are coherent or fragmented, building specifically on recent work supporting claims of coherence with respect to the concept of force by Ioannides and Vosniadou [Ioannides, C., & Vosniadou, C. (2002). The changing meanings of force. Cognitive Science Quarterly 2, 5–61]. We first engage in a theoretical inquiry on the (...) nature of coherence and fragmentation, concluding that these terms are not well‐defined, and proposing a set of issues that may be better specified. The issues have to do with contextuality, which concerns the range of contexts in which a concept (meaning, model, theory) applies, and relational structure, which is how elements of a concept (meaning, model, or theory) relate to one another. We further propose an enhanced theoretical and empirical accountability for what and how much one needs to say in order to have specified a concept. Vague specification of the meaning of a concept can lead to many kinds of difficulties.Empirically, we conducted two studies. A study patterned closely on Ioannides and Vosniadou's work (which we call a quasi‐replication) failed to confirm their operationalizations of “coherent.” An extension study, based on a more encompassing specification of the concept of force, showed three kinds of results: (1) Subjects attend to more features than mentioned by Ioannides and Vosniadou, and they changed answers systematically based on these features; (2)We found substantial differences in the way subjects thought about the new contexts we asked about, which undermined claims for homogeneity within even the category of subjects (having one particular meaning associated with “force”) that best survived our quasi‐replication; (3) We found much reasoning of subjects about forces that cannot be accounted for by the meanings specified by Ioannides and Vosniadou. All in all, we argue that, with a greater attention to contextuality and with an appropriately broad specification of the meaning of a concept like force, Ioannides and Vosniadou's claims to have demonstrated coherence seem strongly undermined. Students' ideas are not random and chaotic; but neither are they simply described and strongly systematic. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rhetoric and PluralismAndrea A. LunsfordRhetoric and Pluralism, ed. Frederick J. Antczak; xii & 336 pp. Columbus: Ohio State University Press, 1995, $59.50.In his (non)conclusion to this volume’s witty Afterword, Wayne Booth remarks on the need to “improve our inquiry into how we inquire together” (p. 307). The fifteen essays collected in Rhetoric and Pluralism are enthusiastically engaged in this project. Although often strikingly different in their methodologies and (...) assumptions, keeping company with Wayne Booth has allowed the contributors to practice—and to try to improve—what inquiry they would preach. Frederick J. Antczak opens with a brief introduction that previews the five sections to come: “Situating Booth”; “Ethics and Fictions”; “Rhetoric and Politics”; “Booth across Disciplines”; and “Booth, Assent, and Argument.” Booth’s Afterword is followed by Lee Artz’s bibliography of Booth’s work.For readers primarily interested in rhetoric, Walter Jost’s “Teaching the Topics: Character, Rhetoric, and Liberal Education” provides a thoughtful exploration of Booth’s contributions to a theory of special topics as well as a strategy for using this theory as a means of integrating liberal education. Those more interested in philosophy may turn first to Alan Brinton’s rereading of Booth’s Modern Drama and the Rhetoric of Assent against Brinton’s own understanding of the Cartesian tradition, or to James McOmber’s comparison of Booth, Richard Rorty, and Paul Feyerabend in “Rhetoric without Sophistry.” And those with a primary interest in teaching should be pleased to find that [End Page 276] subject given strong treatment here in Francis-Noel Thomas’s use of Booth’s practice of criticism, and its relationship to the work of all teachers of English, in taking on advocates of a narrowly-conceived cultural literacy. Patsy Callaghan and Ann Dobyns use a Boothian ethics of argument to inform the teaching of first-year English classes.Literature, of course, is featured throughout. Monica Johnstone arrestingly reads Genet’s Querelle against the evaluative model Booth elucidates in The Company We Keep; Susan Shapiro tests Boothian ethical criticism in the case of Elie Wiesel’s post-Holocaust fiction; and Antczak discusses Martin Luther King’s “Pilgrimage to Nonviolence.” Two essays, one by Don Bialostosky and one by David Richter, relate Booth’s work to Bakhtinian principles, though with very different ends and effects. Finally, those who wonder whether Booth’s brand of pluralism shies too far away from a rigorous encounter with politics will gain from James Phelan’s careful and convincing extension of Booth’s evaluative criticism and from Barbara Foley’s insistence that Booth’s system of ethical criticism too often ignores or elides issues of class and race.The richest section of this text for me, however, focuses on “Booth across Disciplines.” In three remarkably provocative and highly readable discussions, Peter Rabinowitz, Donald McCloskey, and Eugene Garver take Booth on the road, applying or extending his work to an analysis of the ethics of music (Rabinowitz), the rhetoric of economics (McCloskey), and the significance of the implicit, of “What Goes Without Saying: in Francis Bacon’s Essays (Garver). One mark of important thinkers is surely that they enable creativity, that their thinking sparks the thoughts of many others. Throughout this volume, but particularly in this section, that mark of Booth’s influence is palpably evident.As I read through Rhetoric and Pluralism, and especially when I came to Booth’s playful and multivocalic Afterword, I kept wishing that someone had contributed a piece of oral history to this volume: Booth is still working, still working hard, and there are many more of his range of selves available to us in his spoken voice. Finally, I longed for a detailed analysis of some of Booth’s playful and ironic pieces, which come in for some mention here and there but are not featured in any essay. This openness to play, so much a part of the rhetorical tradition and so necessary to any ethics of postmodernity, is another of Booth’s gifts to all readers.Andrea A. LunsfordOhio State UniversityCopyright © 1996 The Johns Hopkins University Press... (shrink)

This paper focuses on the _ethics of how_ to approach the introduction of MAiD as an organizational ethics challenge, a focus that diverges from the traditional focus in healthcare ethics on the _ethics of why_ MAiD is right or wrong. It describes a method co-designed and implemented by ethics and medical leadership at a tertiary hospital to develop a values-based, grassroots response to the decriminalization of assisted dying in Canada. This organizational ethics engagement method embodied core tenants that drew inspiration (...) from a variety of sources, including poetic ones. These tenants are: make the problem bigger; focus on values; cultivate open moral spaces; and trust emergence. The paper describes how these tenants were put into practice in order to create a rigorous and sustainable MAiD program that delivers high-quality care to patients and families while honoring the moral diversity of the hospital workforce. One of the goals in sharing this method is to provide a roadmap for healthcare organizations in Canada and other jurisdictions around the world that are facing the challenge of responding to patient requests for MAiD following the decriminalization of this care option. (shrink)

Pollution, higher traffic noise, or a poisoned river are all examples of externalities---costs which are imposed by an action but which are not built in to the price of that action. One of the problems of economic theory is whether, when analysing the desirability of a new road, for example, the costs that occur as externalities can be fully incorporated into the price of that road. Dr Andreas Papandreou has provided a book which fully explains and analyses the ideas lying (...) behind the theory of externalities. Papandreou has made a survey of the various methodological approaches taken by economists to the issue of eternalities, and the failure of some markets to reconcile individual and social costs and benefits. He tackles the difficult issue of defining or characterizing externalities, surveys the current literature, and investigates the effect that externality theory has had on major economic issues. His major theme is an exploration of institutional inefficiency and the implications of incorporating organizational costs into economic models. Written in a non-technical style, this book is suitable not only for those economists who make a study of externalities, but for those who need to understand the theory for their own fields of research, and for postgraduate students. (shrink)

The present volumes unites papers which explore the European image of god in an intercultural context. They range from classical antiquity to contemporary philosophy and science.

Though widely derided by popular psychologists and self-help writers as an emotionally toxic and destructive response, blame has many defenders among contemporary moral philosophers. Blaming wrongdoers has been thought to express deep commitment to moral values and norms, to be intimately bound up with practices of holding others responsible, and to be an important exercise of moral agency. In this paper I push against the grain of such defenses of blame just enough to articulate what seems right in the more (...) popular lines of critique. I distinguish between blame as a reactive attitude and blaming as a speech act, and argue that some disagreement over the value of blame can be explained by the fact that blaming, as a speech act, takes several distinct forms. Critiques of blame, I suggest, properly target what we might call judgmental or strongly verdictive blaming, the sort of blaming that passes judgment on the wrongdoer him- or herself, and treats him or her as deserving of the blamer’s hostile or “punishing” reactions. This kind of blaming, I argue, tends to foreclose engagement in further moral dialogue with wrongdoers, an effect that is particularly destructive in therapeutic contexts. In such contexts, it is often more appropriate—and more constructive—to hold others answerable without blaming them in the strongly verdictive sense. I argue, moreover, that strongly verdictive blame may be similarly destructive outside of straightforwardly therapeutic contexts, and I challenge the idea that there is in any case a sharp or clear dividing line between therapeutic and non-therapeutic responses to wrongdoers. Holding answerable in a non-judgmental mode is a response that may have a therapeutic dimension, but it nonetheless engages a wrongdoer as a moral peer and partner in moral dialogue. This account of non-judgmental answerability, I suggest, captures much of what moral philosophers have taken to be valuable about blame, while accommodating the insights of those who criticize its more toxic forms. (shrink)

Economic theory has generally acknowledged the role that institutions have in shaping economic space. The distinction, however, between physical and institutional descriptions of economic activity has not received adequate attention within the mainstream paradigm. In this paper I show how a proper distinction between the physical and institutional space in economic models will help clarify the concept of externality and provide a better interpretation of the relationship between externality and nonconvexity. I argue that within the Arrow-Debreu framework externality should be (...) viewed as incongruence between the physical and institutional descriptions of the economic space. I also argue that, contrary to conventional wisdom, detrimental externality has no special association with nonconvexity. Starrett's (1972) fundamental nonconvexity has to do with the specific institutional structure of Arrow markets rather than the detrimental nature of externality. Indeed, Arrow markets may not eliminate externalities. In a similar vein, it is not detrimental externality, however intense, that causes the production possibility set to become nonconvex, as argued by Baumol and Bradford (1972), but the particular interpretation of intensity that would make even conventional production possibility sets nonconvex. These points become apparent when one distinguishes between the convexity of the physical and institutional production sets. (shrink)

In this paper I explore the prospects of a Neo-Aristotelian position—according to which the difference between the human species and non-human animals is a difference in ‘form’—in the context of the question of how the human form of life is related to the idea of education. Two interpretations of this idea have been suggested by contemporary Neo-Aristotelian philosophy that offer contrasting accounts of the role played by education. According to the first, the idea of a formal difference goes with a (...) notion of potentiality, according to which the distinctiveness of the human is mainly a product of education, and hence a matter of second nature. According to the second, the idea of the human is the idea of a formally distinctive kind of first nature that explains the very possibility of education. I maintain that both interpretations do justice to an important aspect of human life yet fail fully to grasp the significance of the notion of ‘form’ that they employ. I argue that to embrace the insight that the difference of the human is a difference in ‘form’, we must think of the human as a form of life whose very concept contains the concept of education. The concept of education, I argue, is a logical concept, contained in the concept of life that it describes. (shrink)

"How can human beings, who are liable to error, possess knowledge, since the grounds on which we believe do not rule out that we are wrong? Andrea Kern argues that we can disarm this skeptical doubt by conceiving knowledge as an act of a rational capacity. In this book, she develops a metaphysics of the mind as existing through knowledge of itself."--Provided by publisher.

The Finalistic Difficulty in Freedom and Its Solution -- Chapter XVIII: Solution of the Ought-Antinomy -- The Inner Conflict in Free Will as the Moral Will -- Solution of the Conflict. Exposure of Equivocations -- The Conflict of the Two Factors in Moral Freedom -- The Complementary Relation behind the Apparent Conflict -- The Recurrence of "Negative Freedom" in the Ought-Antinomy -- The Scope of " Negative" Freedom and its True Relation to " Positive" Freedom -- Reciprocal Conditionality of Positive (...) and Negative Freedom with Regard to Values -- Two-sided Freedom in the Self-Determination of the Person -- Chapter XIX: Problems Still Unsolved -- The Difficulty Concerning Individuality in Moral Freedom -- The Positive Relation between Universal and Individual Autonomy -- The Question as to the Nature of the Individual Determinant -- Personal Teleology as a Determinational Mode of Positive Freedom -- The Ontological Difficulty in Personal Freedom -- The Categorial Structure of the Complex Conditioning-Relationship -- Moral and Categorial Freedom -- The Limit to the Problem -- Section VI: Appendix to the Doctrine of Freedom -- Chapter XX: Apparent and Real Defects of the Theory -- Chapter XXI: Ethical and Religious Freedom -- Index. (shrink)

In this paper we try to convert the mathematician who calls himself, or herself, “a formalist” to a position we call “meth-odological pluralism”. We show how the actual practice of mathe-matics fits methodological pluralism better than formalism while preserving the attractive aspects of formalism of freedom and crea-tivity. Methodological pluralism is part of a larger, more general, pluralism, which is currently being developed as a position in the philosophy of mathematics in its own right.1 Having said that, henceforth, in this (...) paper, we abbreviate “methodological pluralism” with “pluralism”. (shrink)

Our aim in this paper is to employ conceptual negotiation to inform a method of rethinking defective food concepts, that is concepts that fail to suitably represent a certain food-related domain or that offer representations that run counter to the interests of their users. We begin by sorting out four dimensions of a food concept: the data upon which it rests and the methodology by which those data are gathered; the ontology that sustains it; the social acts that serve to (...) negotiate and establish the concept; and the aims and values that it fosters. We then discuss the conditions that make a food concept defective, pointing out four types of defects—fragility, polarization, incoherence, and schizophrenia—which we illustrate by means of two specific examples: local food and healthy food. (shrink)

The present volumes unites papers which explore the European image of god in an intercultural context. They range from classical antiquity to contemporary philosophy and science.

The book's aim is to give a working representation of what metaphysics is today. The historical contributions reveal the roots of metaphysical themes and how today's methods are linked to their Aristotelian and Leibnizian past. The volume also touches on the relationships between ontological and linguistic analysis, the questions of realism and ontological commitment, the nature of abstract objects, the existential meaning of particular quantification, the primitiveness of identity, the question of epistemic versus ontological vagueness, the necessity of origin, the (...) nature of natural necessity, the possibility of intermittent existence, the notion of a temporal part and its place in an account of persistence, the question of identity and change across time and possible worlds, and many more. Readership: A toolbox for any researcher in metaphysics and an essential source for any PhD student with ontological interests. (shrink)

Name any valued human trait—intelligence, wit, charm, grace, strength—and you will find an inexhaustible variety and complexity in its expression among individuals. Yet we insist that such diversity does not provide grounds for differential treatment at the most basic level. Whatever merit, blame, praise, love, or hate we receive as beings with a particular past and a particular constitution, we are always and everywhere due equal respect merely as persons. -/- But why? Most who attempt to answer this question appeal (...) to the idea that all human beings possess an intrinsic dignity and worth—grounded in our capacities, for example, to reason, reflect, or love—that raises us up in the order of nature. Andrea Sangiovanni rejects this predominant view and offers a radical alternative. -/- To understand our commitment to basic equality, Humanity without Dignity argues that we must begin with a consideration not of equality but of inequality. Rather than search for a chimerical value-bestowing capacity possessed to an equal extent by each one of us, we ought to ask: Why and when is it wrong to treat others as inferior? Sangiovanni comes to the conclusion that our commitment to moral equality is best explained by a rejection of cruelty rather than a celebration of rational capacity. He traces the impact of this fundamental shift for our understanding of human rights and the norms of anti-discrimination that underlie it. (shrink)

Farm to school is a popular approach to food systems education in K-12 schools across the United States. FTS programs are highly heterogeneous, but generally include serving locally grown fruits and vegetables in school nutrition programs, planting and maintaining school gardens, and engaging students in garden and food-based learning across the school curriculum. While FTS has been promoted as a “win–win–win” for children, farmers, and communities, it has also been critiqued for reinscribing neoliberal trends that exacerbate social inequalities. Through a (...) year-long, ethnographic study of FTS within one public middle school in the Southeast US, this paper contributes to these debates. Drawing upon theoretical frameworks of materiality and affective labor, we investigate how engagement with FTS activities can transform the social practice of everyday life in school for students, staff, and teachers. We find that FTS can reframe success in collaborative terms, engage the school around collective responsibility, and foster relationships across socioeconomic and racial difference. Although there is continued need to expand policies to ensure equitable funding for FTS, our research demonstrates that the hands-on work and collective subjectivities produced through FTS can mitigate the harms of neoliberalism and be a force for positive social change within a school. (shrink)

This anthology brings together a diversity of readings in the philosophy of language from the ancient Greeks to contemporary analytic, feminist, and multicultural perspectives. The emphasis is on issues that have a direct bearing on concerns about knowledge, reality, meaning, and understanding. A general introduction and introductions to each group of readings identify both the continuities and differences in the way "big" questions in philosophy of language have been addressed by philosophers of different historical periods, institutional affiliations, races, and genders.

This re-examination of the cogito is prompted by a substantive question which has not previously been identified: the distinguishability of the I or self. Consequently, its force has not been addre...

Perceptions of a firm’s stance on corporate social responsibility (CSR) are influenced by its corporate marketing efforts including branding, reputation building, and communications. The current research examines CSR from the consumer’s perspective, focusing on antecedents and consequences of perceived CSR. The findings strongly support the fact that particular cues, namely perceived financial performance and perceived quality of ethics statements, influence perceived CSR which in turn impacts perceptions of corporate reputation, consumer trust, and loyalty. Both consumer trust and loyalty were also (...) found to reduce the perceived risk that consumers experience in buying and using products. From these significant findings, we draw several conclusions and implications, including the importance of enhancing firm focus toward its ethical commitment and long-term reputation. (shrink)

Recent feminist accounts of autonomy have focused both on autonomous agents’ relationships to others and on their self-regarding attitudes or self-relations. This chapter focuses on the attitude of practical self-care, arguing that autonomous agents must care about themselves in a sense that amounts to caring about their practical reasons. While self-care is primarily a self-relation, it also implies a form of interpersonal relationality. Caring about one’s reasons requires caring about intersubjective assessments thereof, and the relation of self-care thus implies openness (...) to the reasons of others and a disposition to hold oneself answerable for one’s identity-constituting concerns. (shrink)

We argue that there are three coherent, nontrivial notions of basic-ness: conceptual basic-ness, biological basic-ness, and psychological basic-ness. There is considerable evidence for conceptually basic emotion categories (e.g., “anger,” “fear”). These categories do not designate biologically basic emotions, but some forms of anger, fear, and so on that are biologically basic in a sense we will specify. Finally, two notions of psychological basic-ness are distinguished, and the evidence for them is evaluated. The framework we offer acknowledges the force of some (...) of the objections to basic emotion theory whilst demonstrating that the notion of a basic emotion, once properly reformulated, is still of scientific value. (shrink)

Political theorists aiming to articulate normative standards for the EU have almost entirely focused on whether or not the EU suffers from a ‘democratic deficit'. Almost nothing has been written, by contrast, on one of the central values underpinning European integration since at least the European Coal and Steel Community (ECSC), namely solidarity. What kinds of principles, policies, and ideals should an affirmation of solidarity commit us to? Put another way: what norms of socioeconomic justice ought to apply to the (...) EU? This is not an empirical or narrowly legal question. We are not trying to gauge the degree of attachment there currently is in the EU by, for example, citing the latest Eurobarometer poll. We are also not attempting to state the implicit rationale followed by the Court of Justice in its recent ‘solidarity’ jurisprudence, let alone trying to fix what the Commission might mean by it. In this article, I ask the more fundamental question underlying both the legal and the empirical questions: What principles of social solidarity ought to apply between states and citizens of the emerging European polity? This question has rarely been asked or answered by political theorists in an EU context, so we are entering largely uncharted territory. The article develops a tripartite model of EU solidarity in Section 2, and then applies it to the case of free movement of persons in Section 3. (shrink)

– The paper defends a naturalistic version of modal actualism according to which what is metaphysically possible is determined by dispositions found in the actual world. We argue that there is just one world—this one—and that all genuine possibilities are anchored by the dispositions exemplified in this world. This is the case regardless of whether or not those dispositions are manifested. As long as the possibility is one that would obtain were the relevant disposition manifested, it is a genuine possibility. (...) Furthermore, by starting from actual dispositional properties and branching out, we are able to include possibilities that are quite far removed from any state of affairs that happens to obtain, while still providing a natural and actual grounding of possibility. Stressing the importance of ontological considerations in any theory of possibility, it is argued that the account of possibility in terms of dispositional properties provides a more palatable ontology than those of its competitors. Coming at it from the other direction, the dispositional account of possibility also provides motivation for taking an ontology of dispositions more seriously. As well as the relevant dispositional notions required to lay out the view, the paper discusses the dispositional realism needed as the basis for the account of possibility. (shrink)

She was intensely sympathetic. She was immensely charming. She excelled in the difficult arts of family life. She sacrificed herself daily. If there was chicken, she took the leg, if there was a draught, she sat in it—in short, she was so constituted that she never had a mind or wish of her own, but preferred to sympathise always with the minds and wishes of others. — Virginia Woolf (1979, 59).

The Center for 21st Century Studies, a UW System Center of Excellence at the University of Wisconsin - Milwaukee campus, is a postdoctoral research institute founded in 1968 to foster crossdisciplinary research in the humanities. This series of occasional, on-line Working Papers provides a forum for rapid distribution of ideas in texts that are not yet ready or suitable for publication in more formal academic publications, but still offer valuable content. Usually the authors of Center Working Papers will be Center (...) fellows, invited speakers, or others with significant ties to the Center, although we reserve the right to make exceptions. We regret that we are unable to consider unsolicited submissions. (shrink)

We introduce a two‐dimensional metric (interval) temporal logic whose internal and external time flows are dense linear orderings. We provide a suitable semantics and a sequent calculus with axioms for equality and extralogical axioms. Then we prove completeness and a semantic partial cut elimination theorem down to formulas of a certain type.

We are living in the era of street art. Since Nick Riggle’s pivotal work on the definition of street art, several philosophers have addressed issues in the philosophy of street art. The goal of this paper is to summarize the literature. I consider the following matters, which have been at the core of philosophical discussions on street art: demarcation, value, illegality, and the ethical foundation of intellectual property (IP) protection. In answering the question ‘What is street art?,’ philosophers have generally (...) resisted skeptical approaches by developing a wide range of real and essentialist definitions of street art (Section 2). When considering street art’s value, I distinguish between aesthetic and non-aesthetic centered accounts. If the former focus on the aesthetic side of our experience of street art, the latter generally place emphasis on its activist nature and political significance (Section 3). In discussing the relationship between street art and illegality, I canvas different takes on the issue. If for some scholars illegality is either a necessary or sufficient condition for street art, philosophers tend to agree that it is neither, while not denying its relevance at the level of identity and authenticity (Section 4). Finally, I consider matters of IP protection of street art. On the one hand, copyright optimists defend the view that current IP legislations may very well have a positive impact on the promotion and preservation of street art. Pessimists, on the other hand, argue that an extension of copyright privileges to works of street art is likely to jeopardize the counter-cultural and rebellious nature of this urban art kind (Section 5). (shrink)

En este estudio analizamos recursos conceptuales alternativos a los que se han delimitado desde el marco de cognición dominante que configuró el canon académico occidental tradicional, para resignificar nuestras prácticas epistémicas y de subjetivación, con el objetivo de reconocer y legitimar, dentro de las narraciones acerca del conocimiento, las experiencias de identidades disidentes frente a la hegemonía. Para ello, examinamos cómo los espacios de producción de conocimiento normativos han mantenido una semiótica cerrada excluyendo los saberes de subjetividades periféricas. En este (...) contexto, acudimos a las propuestas de la comprensión encarnada y el conocimiento situado para entablar diálogos encarnados-situados desde los que ofrecer perspectivas alternativas y críticas respecto a las prácticas epistémicas. Desde estos diálogos, estudiamos la cuestión de la subjetividad a través de la idea de diferencia para ofrecer horizontes más flexibles y abiertos respecto a la configuración identitaria, en un sentido tanto individual como colectivo. (shrink)

This article, divided into two parts, traces and discusses two pairs of analogies invoked in Sanskrit literature to articulate the paradox of God’s oneness and multiplicity vis-à-vis the souls and the manifest world, reflecting the philosophical positions of pariṇāmavāda and vivartavāda. These are, respectively, the analogies of fire in wood and dairy products in milk, and moon/sun in pools of water and space in pots. In Part I, having introduced prevalent ideas about the status of the supreme principle vis-à-vis creation (...) in Śaivism, Sāṅkhya, and Vedānta, I investigate instances of the first pair of analogies in multiple textual genres, and especially in Śaiva literature from South and Southeast Asia, to highlight the influence of pariṇāma-Vedānta on the Śaiva textual corpus. Arguing that the distribution of the two pairs of analogies may cast some light on the relationship between different strands of dualistic and non-dualistic scriptures, I propose that the first pair could be traced back to the “formative” period of Śaivism—that is, prior to the emergence of the fully dualistic Śaiva Saiddhāntika corpus known to us. (shrink)

This article, divided into two parts, traces and discusses two pairs of analogies invoked in Sanskrit literature to articulate the paradox of God’s oneness and multiplicity vis-à-vis the souls and the manifest world, reflecting the philosophical positions of pariṇāmavāda and vivartavāda. These are, respectively, the analogies of fire in wood and dairy products in milk, and moon/sun in pools of water and space in pots. Having introduced prevalent ideas about the status of the supreme principle vis-à-vis the souls and creation (...) in Śaivism, Sāṅkhya, and Vedānta, and having investigated instances of the first pair of analogies in multiple textual genres in Part I, here I turn to the discussion of the second set of analogies. Having proposed that the first set reflects the influence of pariṇāma-Vedānta on an early strand of the Śaiva textual corpus, I argue that the second set, attested prevalently in relatively late sources, betrays a Śaṅkarian origin, thereby suggesting a vivartavāda-Advaita Vedānta influence on the Śaiva corpus after the 9th or 10th century. (shrink)

Phenomenology has been defined by Husserl as “theory of the essences of pure phenomena,” yet the ontological status of essences in Husserlian phenomenology is far from a settled issue. The late Husserlian emphasis on genetic constitution and the historicity of the lifeworld is not immediately reconcilablewith the ‘unchangeable’ nature that is prima facie attributed to essences. However, the problem of the nature of ideality cannot be dropped from phenomenological accounts without jeopardizing the phenomenological enterprise as such. Through an immanent analysis (...) of Husserl’s meditation on essences a positive account of their ontological status is provided. Essences are interpreted as ontological thresholds, primordially rooted in our motivated confrontation with sensuous transcendence. Essences appear as emergent ontological features, which are not reducible to their particular realizations and which exhibit a fundamental continuity between consciousness and being. They manifest themselves as prospectively a priori (a precondition for further experiences), but retrospectively a posteriori (they are founded in experience). Finally, essences manifest the ‘co-essential’ nature of consciousness and sensuous transcendence: they are the way in which we are motivated and constitutively bound to articulate being, which in turn is apt to be thus articulated. (shrink)