The human intestinal ecosystem, previously called the gut microflora is now known as the Human Gut Microbiota. Microbiome research has emphasized the potential role of this ecosystem in human homeostasis, offering unexpected opportunities in therapeutics, far beyond digestive diseases. It has also highlighted ethical, social and commercial concerns related to the gut microbiota. As diet factors are accepted to be the major regulator of the gut microbiota, the modulation of its composition, either by antibiotics or by food intake, should be (...) regarded as a fascinating tool for improving the human health. Scientists, the food industry, consumers and policymakers alike are involved in this new field of nutrition. Defining how knowledge about the HGM is being translated into public perception has never been addressed before. This raises the question of metaphors associated with the HGM, and how they could be used to improve public understanding, and to influence individual decision-making on healthcare policy. This article suggests that a meeting of stakeholders from the social sciences, basic research and the food industry, taking an epistemological approach to the HGM, is needed to foster close, innovative partnerships that will help shape public perception and enable novel behavioural interventions that would benefit public health. (shrink)

Facticity and the Fate of Reason After Kant is the first history of the concept of facticity. G. Anthony Bruno argues that this concept’s coining, transmission, and repurposing by post-Kantian thinkers leaves a lasting divide concerning the question of whether a science of intelligibility can tolerate brute facts. In the phenomenological tradition, ‘facticity’ denotes undeducibly brute conditions of intelligibility such as sociality, mortality, and temporality. This suggests an affirmative answer to the post-Kantian question. However, the term’s original use in (...) the German idealist tradition is associated with a negative answer: a science of intelligibility must eliminate bruteness in order to be systematic, as Fichte says, or presuppositionless, as Hegel says. Moreover, eliminating bruteness requires a new logic for deducing conditions of intelligibility from reason’s self-contradictions, a dialectical logic that Fichte invents and Hegel develops. In response to the German idealists, Heidegger argues that dialectic ineluctably presupposes brute facts of lived experience, whose interpretation requires a hermeneutics of facticity. The untold history of the concept of facticity thus contains the deepest parting of the ways after Kant, one in which reason is fated to transform from the hand that holds the world to the thrown activity of being-in-the-world. Facticity and the Fate of Reason After Kant explores this transformation while confronting our inheritance of the still-pressing post-Kantian question. (shrink)

This paper offers an account of the ship of Theseus paradox along the lines of the so-called nonstandard primitivism about vagueness. This account is inspired by a model of the ship of Theseus paradox offered by Dinis that considers near-equality, in the context of Nonstandard Analysis, as the proper way to model the `same as' relation. The output is a class of models which unifies the semantic account of vague gradable adjectives recently proposed by Dinis and Jacinto with that of (...) the `'same as' relation. It does so by taking both paradoxes to arise from a confusion between relations of marginal difference between vague degrees and ``"small'' precise relations between the things that have those degrees. (shrink)

Common‐sense intuition suggests that, when people are engaged in informational exchanges, they communicate so as to be reasonably sure that they perform the exchanges faithfully. Over the years, we have found evidence suggesting that this intuition, which is woven into several influential theories of human communication, may be misleading. We first summarize this evidence and discuss its potential limitations. Then, we present a new study that addresses the potential limitations. A confederate instructed participants to “pick up the skask” from a (...) tray containing six objects and move it to a specific location. Since skask is a non‐word invented by us, participants had to ask for clarification to perform the instruction faithfully. In contradiction with the intuition that people pursue faithfulness when engaged in informational exchanges, 29 of the 48 participants we tested performed the instruction without asking for clarification. We identified a possible cause for this behavior, which occurred more frequently when avoiding the clarification was unlikely to result in an overt consequence (an error in the execution of the instruction that could be noticed by the confederate or the experimenter). Other factors such as individual differences and the specific interpersonal dynamics of the experimental settings, if they played a role at all, did it to an extent that is unlikely to be comparable to that of the role played by overt consequences. Considered together, our various assessments of the extent to which people engage in faithful informational exchanges converge on a simple conclusion: Communicating faithfully is a substantially demanding task, and people often fail at it. We discuss the implications of this conclusion and speculate on its relevance for understanding the evolutionary past of human communication. (shrink)

Over the past fifteen years, progress in distance learning and digital engineering has led to the emergence of so-called " hybrid " systems bringing together different modalities: face-to-face, distance learning, individual, collective, synchronous, or asynchronous. Our study, a survey of stakeholders in five hybrid didactic training systems for beginner teachers, explores how the efficiency and effectiveness of such hybrid systems result from the synchronization of rhythmicities experienced, constructed, or to be created. Do these rhythmicities thus created give the whole a (...) kind of temporal ecology aiming, for beginner teachers, to balance: the constrained times and rhythms of the path (more mechanistic scheme); or the times and rhythms constructed and conquered by the participants themselves (more emancipatory scheme)? Three ideal types of trainee-users of the system and to put forward the hypothesis of a search for eurythmy by the latter, regulating their representations, behavior, and activities vis-à-vis the system. (shrink)

« Dans la sphère économique, un acte, une habitude, une institution, une loi n’engendrent pas seulement un effet, mais une série d’effets. De ces effets, le premier seul est immédiat ; il se manifeste simultanément avec sa cause, on le voit. Les autres ne se déroulent que successivement, on ne les voit pas, heureux si on les prévoit. Entre un mauvais et un bon Economiste, voici toute la différence : l’un s’en tient à l’effet visible, l’autre tient compte et de (...) l’effet qu’on voit et de ceux qu’il faut prévoir. » Frédéric Bastiat (1850), Ce qu’on voit, ce qu’on ne voit pas. Abstract: Outre l’économiste érudit, le spécialiste de l’école autrichienne et de la théorie du Public Choice, Bertrand Lemennicier se passionnait pour la prévision en général et la prévision politique en particulier. Dans cet article en forme d’hommage, nous proposons de faire un point d’étape sur les méthodes de prévision électorale, en allant des méthodes non quantitatives aux méthodes quantitatives au sein desquelles les modèles de vote politico-économiques occupent une place éminente. En l’espèce, nous évoquerons la contribution de Bertrand Lemennicier à « l’art » de la prévision électorale. (shrink)

Como forma de contribuir para a discussão sobre o ensino de filosofia e as tecnologias digitais é que se buscou explorar as novas visões sobre o ensino que a filósofa Paula Sibilia promove em um de seus estudos, que versa sobre o lugar da escola nos tempos digitais. Para somar a essa reflexão, pensou-se em adicionar uma das tarefas do ensino de Filosofia, que é o filosofar, para tanto foi desbravado três atitudes referentes ao filosofar que Gerd Borheim indica em (...) uma de suas obras. A primeira atitude seria a admiração ingênua, certo espanto diante da grandeza do mundo e que participa de um horizonte pré-crítico do filosofar. A segunda atitude se refere ao dogmatismo, uma barreira ao filosofar que pode provir de uma hipervalorização das experiências ingênuas contidas no passo anterior. O último ponto que será explorado de Bornheim é o aspecto da negatividade, que expõe uma das instâncias a serem superadas para o cultivo da prática do filosofar. A metodologia corresponde à análise qualitativa dos conceitos a partir de uma revisão bibliográfica. O estudo indica que não somente a escola, mas a relação de professor-aluno está sendo impactada com as tecnologias digitais. Nessa mudança o filosofar também se alterou, exigindo assim novos esforços que consagrem o filosofar como crítica desses novos elementos digitais que acabam colaborando na constituição da subjetividade dos alunos. (shrink)

Game theory is the systematic study of interdependent rational choice. It should be distinguished from decision theory, the systematic study of individual (practical and epistemic) choice in parametric contexts (i.e., where the agent is choosing or deliberating independently of other agents). Decision theory has several applications to ethics (see Dreier 2004; Mele and Rawlings 2004). Game theory may be used to explain, to predict, and to evaluate human behavior in contexts where the outcome of action depends on what several agents (...) choose to do and where their choices depend on what others choose to do. (See the entry on game theory) Game theory consequently is relevant to ethics, and it is used in moral and political philosophy in a variety of ways. We shall concentrate on the influence and use of game theory in ethics and those parts of political theory involving norms or principles of justice, ignoring questions about political and legal institutions on the one hand and questions about issues dealing with moral virtues on the other. (shrink)

David Lewis’ Convention has been a major source of inspiration for philosophers and social scientists alike for the analysis of norms. In this essay, I demonstrate its usefulness for the analysis of some moral norms. At the same time, conventionalism with regards to moral norms has attracted sustained criticism. I discuss three major strands of criticism and propose how these can be met. First, I discuss the criticism that Lewis conventions analyze norms in situations with no conflict of interest, whereas (...) most, if not all, moral norms deal with situations with conflicting interests. This criticism can be answered by showing that conventions can emerge in those contexts as well. Secondly, I discuss the objection that this type of conventionalism, inspired by Lewis, presents moral norms as fundamentally contingent, whereas most, if not all, moral norms are not. However, such critics fail to appreciate that conventions are not radically contingent. Moreover, if one distinguishes the question as to why an individual should comply with a norm from the question whether the norm in question itself can be justified, a core element of the complaint of contingency disappears. The third objection to conventionalism concerns the way in which conventionalists justify norms. I argue that reflection upon the way in which according to Lewis norms are justified reveals a fundamental tension in his theory. Possible solutions to this tension all have in common that the complaint of contingency returns in some form. Therefore, this third complaint cannot be avoided altogether. (shrink)

Interoception, the ability to feel the body’s internal sensations, is an essential aspect of emotional experience. There is mounting evidence that interoception is impaired in common mental health disorders and that poor interoceptive awareness is a major contributor to emotional reactivity, calling for clinical interventions to address this deficit. The manuscript presents a comprehensive theoretical review, drawing on multidisciplinary findings to propose a metatheory of reinforcement mechanisms applicable across a wide range of disorders. We present a reconsideration of operant conditioning (...) through the co-emergence model of reinforcement, which is a neurophenomenological account of the interaction between cognition and interoception, and its consequences on behavior. The model suggests that during memory processing, the retrieval of autobiographical memory (including maladaptive cognition) is dependent upon its co-emerging interoceptive cues occurring at the encoding, consolidation and reconsolidation stages. Accordingly, “interoceptive reinforcement” during emotional distress is a common factor to all emotional disorders and a major cause for relapse. We propose that interoceptive desensitization has transdiagnostic benefits, readily achievable through the cultivation of equanimity during mindfulness training and can be integrated in cognitive and behavioral interventions to permit a transdiagnostic applicability. We summarize the contributions of this approach into 10 specific and testable propositions. (shrink)

The goal of this study is to characterize observers’ abilities to discriminate between endogenous and exogenous changes. To do so, we developed a new experimental paradigm. On each trial, participants were shown a dot pattern on the screen. Next, the pattern disappeared and participants were to reproduce it. Changes were surreptuously introduced in the stimulus, either by presenting participants anew with the dot pattern they had themselves produced on the previous trial or by presenting participants with a slightly different dot (...) pattern . We analyzed awareness of the changes and behavioral adaptation to them in a dynamical manner. We observe signal attenuation in the presence of endogenous change, dissociation between self-attribution reports and behavioral effect of agency. We discuss the source of this sensitive attenuation as well as the relation between a minimal or core self and an extended, narrative or autobiographical self. (shrink)

Healthcare policies developed during the COVID-19 pandemic to safeguard community health have the potential to disadvantage women in three areas. First, protocols for deferral of elective surgery may assign a lower priority to important reproductive outcomes. Second, policies regarding the prevention and treatment of COVID-19 may not capture the complexity of the considerations related to pregnancy. Third, policies formulated to reduce infectious exposure inadvertently may increase disparities in maternal health outcomes and rates of violence towards women. In this commentary, we (...) outline these challenges unique to women’s healthcare in a pandemic, provide preliminary recommendations and identify areas for further exploration and refinement of policy. (shrink)

Instrumental rationality requires that an agent selects those actions that give her the best outcomes. This is the principle of consequentialism. It may be that it is not the only requirement of this form of rationality. Considerations other than the outcomes may enter the picture as well. However, the outcome(s) of an action always play a role in determining its rationality. Seen in this light consequentialism is a minimum requirement of instrumental rationality. Therefore, any theory that tries to spell out (...) the implications of instrumental rationality, in particular expected utility theory, should subscribe to the principle of consequentialism. Or so it seems. (shrink)

Addressing the question of the relation between intentions and action, the considerations which make an intention rational and how this translates into our ...

Ανέκδοτα ψηφίσματα από τη Λάρισσα (3) Συνεχίζοντας τις δΰο προηγούμενες δημοσιεύσεις που αφορούσαν σε ψηφίσματα της Λάρισσας (BCH 128-129 (2005), p. 377-417 ; BCH 130 (2006) [20081, Ρ· 435-483), παρουσιάζουμε εδώ μια τρίτη στήλη, η οποία φέρει τρία κείμενα: δύο ψηφίσματα της Λάρισσας, που ψηφίστηκαν κατά τη διάρκεια της στρατηγείας του Παυσανία, υιού του Θρασυμήδη από τις Φέρες (περίπου 130/129 π. Χ.), το ένα για έναν Αθηναίο φιλόσοφο και το άλλο για τρεις πολίτες της Κω· ένα τρίτο ψήφισμα προέρχεται από (...) τη Συνομοσπονδία των Μολοσσών και ανταμοίβει δικαστές από τη Λάρισσα, οι οποίοι εστάλησαν στην Ήπειρο για να διαιτητεύσουν σε μια διαμάχη μεταξύ Μολοσσών και Ακαρνάνων. Τα κείμενα αυτά, γραμμένα σε θεσσαλική διάλεκτο, η οποία την εποχή εκείνη χρησίμευε στη μεταγραφή εγγράφων της καγκελλαρίας των ελληνιστικών πόλεων σε μια γλώσσα που χάνει προοδευτικά τη συνοχή και την ιδιομορφία της και καταλήγει να διατηρεί μόνο μια «θεσσαλίζουσα» απόχρωση, έχουν αξία για την ιστορία της Λάρισσας, αφού αναφέρονται στην πνευματική ζωή και σε ορισμένες εκφάνσεις των πολιτικών ή οικονομικών δραστηριοτήτων των Λαρισσαίων στο δεύτερο μισό του 2ου αι. π. Χ. (shrink)

L’article inscrit la guerre d’Ukraine dans le cadre d’une politique clausewitzienne de contre-révolution mondiale. Cette guerre interétatique est le résultat du cycle de déploiement des printemps et des soulèvements de la dernière décennie et a des répercussions synchroniques sur un clivage interne qui traverse d’autres pays. L’article se conclut par une vision alternative entre un conflit inter-impérialiste dans lequel l’Europe est menacée par le bloc atlantiste et une dichotomie autocraties/démocraties.

À partir d’auteurs comme Negri, Cocco, Viveiros de Castro et Fanon, cet article discute le devenir-indien comme un concept pour les forces expressives de luttes et de réinvention dans le Sud. À travers de formes concrètes d’intervention, on analyse un mode de résistance à la fois créatif et alternatif, qui prend le contre-pied de l’actuel agenda capitaliste et néo-développementiste.

Quanto segue intende proporsi come il resoconto di una conversazione che Andrea Oliani, Bruno Cortesi e Pietro Vigiani, tutti studenti presso l’Almo Collegio Borromeo di Pavia, hanno intrattenuto con Emanuele Severino, volta ad enucleare, muovendo da spunti talvolta anche polemici, alcune delle concettualità fondanti quel corpus di dottrine che cade sotto il nome di severinismo. Severino è stato squisito nell’accoglierci e ospitarci nella sua dimora di Brescia, lucido e assolutamente puntuale nel controbattere alle nostre provocazioni. La discussione ha poi (...) trovato naturale seguito in una conferenza di carattere più divulgativo tenuta dal filosofo presso il Collegio Borromeo, dal titolo Sulla Tecnica. Severino consegue la laurea in Filosofia nel 1950 come alunno del Collegio Borromeo, discutendo una tesi intitolata Heidegger e la metafisica sotto la supervisione di Gustavo Bontadini. Solo un anno più tardi ottiene la libera docenza in filosofia teoretica. Nel 1964 pubblica lo scritto Ritornare a Parmenide, che, insieme a La Struttura Originaria rappresenta la miccia che innescherà negli anni successivi quello che molti hanno definito lo “scandalo” del severinismo. Questi scritti, come altri, posseggono una portata teorica tanto dirompente che già nel 1969, a seguito di un lungo e accurato esame condotto da Cornelio Fabro, la Chiesa cattolica proclamerà l’insanabile pposizione tra il pensiero di Severino e il Cristianesimo. Comprendere tale pensiero è cosa ardua, se prima non ci sia volti alla grecità delle origini: essa è, per Severino, il luogo ove in maniera inaudita (nel senso letterale di “mai udita prima”) viene pensato l’Incontrovertibile, il “Sempre Salvo”, ciò la cui egazione è auto-negazione, e che pertanto non può in alcun modo essere contraddetto; In altri termini: la Verità. Essa è anche stata in grado per la prima volta di concepire in maniera radicale L’Essere e il suo corrispettivo: il Niente inteso come radicale assenza di qualsiasi positività. L’aver inteso la Verità come Saphés (“Ciò che brilla di luce propria” da cui Philo-Sophìa) da un lato, e l’aver posto L’Essere e il Niente dall’altro, sono gli atti che per Severino fondano quell’immenso edificio culturale che ancora oggi domina il pianeta tutto: L’Occidente. È possibile, dunque, individuare una pars construens e una pars destruens negli scritti di Emanuele Severino: da una parte sembra che, facendo uso di un apparato logico e ontologico raffinatissimo, egli cerchi di porre in questione le categorie di pensiero occidentali risolvendo il Problema dell’Occidente alla radice, cioè eliminandolo (accenneremo a quale sia questo problema e a cosa significhi eliminarlo); in questa che è una vera e propria opera di demolizione, il Nostro (pars construens) intende mostrare come tutto quanto si mostra nell’orizzonte esperienziale sia “da sempre salvo” perché eterno. Ciò sfocia, in scritti quali Pensieri sul Cristianesimo, Technè, Il Giogo, Il Nulla e la Poesia, in una “ricostruzione” volta a mostrare come le categorie introdotte dal pensiero greco si riverberino in ogni forma della razionalità occidentale, dall’arte, alla filosofia, al diritto, alla politica, determinandone in maniera necessaria gli sviluppi. Precisiamo, per correttezza, che lo stesso non è stato rivisto da Severino. (shrink)

Phillips & Silverstein offer an exciting synthesis of ongoing efforts to link the clinical and cognitive manifestations of schizophrenia with cellular accounts of its pathophysiology. We applaud their efforts but wonder whether the highly inclusive notion of “context” adequately captures some important details regarding schizophrenia and NMDA/glutamate function that are suggested by work on language processing and cognitive electrophysiology.

Meillassoux seeks knowledge of transcendental reality, blaming Kant for the ‘correlationist’ proscription of independent access to either thought or being. For Meillassoux, correlationism blocks an account of the meaning of ‘ancestral statements’ regarding reality prior to humans. I examine three charges on which Meillassoux’s argument depends: (1) Kant distorts ancestral statements’ meaning; (2) Kant fallaciously infers causality’s necessity; (3) Kant’s transcendental idealism cannot grasp ‘the great outdoors’. I reject these charges: (1) imposes a Cartesian misreading, hence Meillassoux’s false assumption that, (...) for Kant, objects don’t exist without subjects; (2) misreads Kant, who infers causality’s necessity from the possibility of experience; (3) casts Kant’s idealism as subjective, ignoring his perspectival portrayal of it. (shrink)

Despite F. W. J. Schelling’s relative exclusion from the ongoing German idealist renaissance in Anglophone scholarship, recent critical and historical engagement with idealist texts affords an unprecedented opportunity to discover the richness and value of his thinking. This volume provides a wide-ranging presentation of Schelling’s original contribution to and internal critique of the basic insights of German idealism, his role in shaping the course of post-Kantian thought, and his sensitivity and innovative responses to questions of lasting metaphysical, epistemological, ethical, aesthetic, (...) and theological importance. The contributing authors offer compelling reasons to regard Schelling as one of Kant’s most incisive interpreters, a pioneering philosopher of nature, a resolute philosopher of human finitude and freedom, a nuanced thinker of the bounds of logic and self-consciousness, and perhaps Hegel’s most effective critic. (shrink)

Editorial - Dossiê - Ordem Religiosas Medievais: Poder e Sociedade Horizonte, Belo Horizonte, v. 15, n. 48, out./dez. 2017.

Unfortunately, there is a mistake in line 10 of Section 1.2. The correct reference should read: As Kripke pointed out, we can produce one simply by baptizing the string ‘Jack is short’: Jack.

L’idéalisme transcendantal de type fichtéen et schellingien a été développé à partir d’un certain nombre d’apories concernant, par exemple, la « chose-en-soi », le statut du sujet entre sens interne et externe et l’intersubjectivité. Surtout la version schellingienne du transcendantalisme aboutit à une nouvelle conception de l’ontologie, « post-kan-tienne ». Mais elle est basée sur un déplacement de la problématique kantienne, entamée déjà par Fichte, qui méconnaît radicalement un aspect essentiel de la découverte kantienne, à savoir que l’entendement est fonctionnalité, (...) dans un sens analogue à l’acception promue par Leonhard Euler en mathématiques. (shrink)

Un décret de Trikka trouvé en 1987, le premier que l'on connaisse pour cette cité, honore un Cretois de Tylissos, Orthotimos, fils de Kélaithos, qui devait être un officier au service de la Macédoine. Vers la fin du nr" siècle av. J.-C, il a été honoré par une autre cité thessalienne, Atrax. Le décret de Trikka présente deux particularités de formulaire : la mention d'un privilège appelé isomoiria, celle de tages «à Trikka». L'étude de ces deux expressions conduit à reposer (...) le problème des groupes d'exilés accueillis en Étolie, qui devaient former des communautés auxquelles les Étoliens reconnaissaient un statut de «polis» organisée. Ce décret apporte ainsi un éclairage nouveau sur l'histoire politique de la Thessalie à la fin du ni· siècle av. J.-C. (shrink)

Today childhood takes place within amultimedia context where education, marketingand entertainment operate together in one bigmelting pot. Childhood is commodified, asituation not everybody seems happy with. Dueto increasing exposure with violence and sexualactivities, for example in children's games,children seem to lose the chance to be realchildren. In the discussions about thiscommodified childhood, innocence and nostalgiaseem omnipresent concepts. In this article wefirst analyse the discourse about the innocenceof childhood as presented by Neil Postman inhis bestseller ``The Disappearance ofChildhood.'' Here, childhood is (...) seen as a periodwhich can mainly be characterised in terms of a``not yet.'' However, Postman's view on childhoodpresents only one side of the romanticcontinuum. The other side – in which the childappears as having a nature of her own – can beillustrated by ``On naïve and sentimentalpoetry,'' an essay written by Friedrich Schillerin 1795. Both opposing views on childhood canlead to a different interpretation of theinnocence of childhood. Finally, Schiller'sdichotomy – the naïve versus thesentimental poet – can be seen as a useful legup to the clarification of nostalgia whichseems to go hand in hand with the feeling ofthe loss of childhood. (shrink)

As Reflexões sobre o otimismo são as mais antigas reflexões kantianas sobre metafísica que aparecem no legado manuscrito [ handschiftlicher Nachlass ], remetendo-se ao fecho de 1753 ou 1754. Para justificar a importância de sua tradução, eu argumento que as consequências oriundas do problema da teodicéia, que cerceiam sua problemática, apresentam-se como alguns dos aspectos fundamentais do desenvolvimento intelectual kantiano no que concerne aos âmbitos da teologia racional e da ética. Por um lado, argumento que a crítica à teodicéia de (...) Leibniz abre espaço para as primeiras reflexões kantianas em torno da teologia racional, proporcionando as bases para o fundamento da prova apresentada em o Único argumento possível para uma demonstração da existência de Deus. Por outro, eu deixo indicado que as reflexões são, do mesmo modo, o ponto de partida para profundas investigações em torno do conceito de perfeição, investigações essas que vão incidir diretamente no próprio modo kantiano de caracterização da vontade. (shrink)