Kenny’s book on Wittgenstein has been studied by hundreds of students. What happens when a student comes to the lecturer and says that Kenny’s formula for the number of truth-functions is wrong? You read the 2006 revised edition of the book and realise that the student is right and are ashamed at not having pointed this out to the class. Then you try to focus on which misunderstandings may lie behind the wrong formula. This is what we are trying to (...) do in these short remarks. (shrink)

Uno dei principali scopi della riflessione filosofica sulla scienza è quello di formulare un criterio in grado di distinguere le scienze empiriche non solo dalle scienze formali (logica e matematica), ma anche e soprattutto dalle non-scienze, come la metafisica, la teologia, la religione, il mito e la pseudoscienza. Il problema della demarcazione è emerso con forza nei dibattiti sulle aspirazioni scientifiche di discipline come la psicoanalisi o la parapsicologia, ed è tornato recentemente di grande attualità anche per le sue importanti (...) ricadute culturali, politiche ed educative. Addentrandosi in questo affascinante terreno d’esplorazione filosofica, il volume riprende in modo rigoroso i termini del dibattito tra i neopositivisti (verificazionisti) e Popper (falsificazionista), mostra che entrambe le proposte sono incapaci di garantire un’adeguata distinzione tra scienza e non-scienza, ed infine propone la versione aggiornata di una terza soluzione, basata sulla teoria bayesiana della conferma. (shrink)

This article aims to show that the incompatibility between the application of logic to norms and values and the expressive conception of these notions – basically summed up by the Frege–Geach problem – can be overcome. To this end, a logic is constructed for the expressive conception of norms and values which provides a solution to the Frege–Geach problem and is not affected by the limitations that occur in some previous attempts. More specifically, a pragmatic language LP is introduced which (...) is an extension of the language L of standard propositional logic, obtained by adding two categories of logical-pragmatic signs to the vocabulary of L: the signs of pragmatic mood (,,, standing for assertion, obligation and approval, respectively) and the pragmatic connectives (∼, ∩, ∪, ⊃, ≡, standing for pragmatic negation, conjunction, disjunction, implication and bi-implication, respectively). The notions of pragmatic validity, consistency (satisfiability), compatibility, equivalence and inference are then defined, and some criteria of pragmatic validity are given. It is thus possible to carry out in LP inferences on norms and values expressively understood, adequately formalizing Geach's problematic inferences. (shrink)

O presente trabalho tem como objetivo compreender o arquipélago da libertação como umas das chaves de leituras das filosofias negro africanas, neste caso específico, com o recorte da filosofia do moçambicano Severino Elias Ngoenha, desde a leitura do “Paradigma liberdade” em diálogo com a perspectiva do pensamento do arquipélago em diálogo com o martinicano Édouard Glissant. Palavras chave: Filosofias negro africanas; Arquipélago da libertação; Paradigma liberdade; Paisagem.

O objetivo deste artigo é analisar como a escravidão negreira esteve a serviço da devastação ambiental no Recôncavo Baiano durante o período colonial. Trata-se de um par pouco conhecido, embora largamente comentado por muitos, mas de forma separada. Este texto visa a preencher uma lacuna bibliográfica ao trabalhar dois conceitos caros à sociedade brasileira: o problema da escravidão e o da devastação ambiental na região do Recôncavo Baiano. Por essa razão o presente texto está dividido em duas partes: na primeira, (...) será examinado o comércio dos escravos e sua finalidade inicial; na segunda, será perscrutado como a devastação ambiental foi executada pelos negros, a mando de seus senhores, a fim de suprir o mercado exportador de madeiras, sobretudo, deixando consequências indeléveis para a região até os dias de hoje. Espera-se que o texto possa colaborar com o avanço dos estudos interdisciplinares sobre a história ambiental no Brasil. (shrink)

O texto apresenta uma Filosofia Africana da Educação a partir da cartografia da encruzilhada das Filosofias africanas. O tímido diálogo dasfilosofias a partir das experiências africanas na filosofia da educação brasileira se evidencia no combate ao negro-africano no projeto políticobrasileiro. Portanto, problematiza o enclausuramento epistemológico desde a cartografia da encruzilhada na crítica e superação do semiocídiocultural e do epistemicídio, apontando uma descolonização no sentido do educar.

Este texto reflete sobre o memoricídio, consequente à presunção racial branca, como vestígio de operações para o genocídio dos corpos e das mentes negras a partir da Peleja de Inácio da Catingueira contra Romano. Sob o jogo discursivo da humilhação, já se encontrava a vontade brutal de destruição de qualquer traço, perspectiva, visão remanescente de saberes e culturas africanas ou descendentes, fossem de cunho material, simbólico, reflexivo, imagético, expressivo, na língua, no corpo. No embate, Inácio, negro, escravizado, já rebaixado (...) sob a égide do sistema escravocrata, embate-se contra a tentativa presunçosa de aniquilamento perpetrada por seu oponente. (shrink)

Resumen: Analizo y critico las principales objeciones que Carlos Blanco plantea, en Las fronteras del pensamiento, contra las 5 vías de Tomás de Aquino. Mi objetivo es mostrar que dichas objeciones fallan, lo cual nos va a permitir traer, a la literatura en español, ciertas discusiones del mundo filosófico anglosajón. Palabras clave: 5 vías, Tomás de Aquino, Tomismo, Existencia de Dios, Filosofía de la religión Abstract: I analyze and critique Carlos Blanco’s main objections against Aquinas’s 5 ways, to (...) be found in his latest book, Las fronteras del pensamiento. My aim is to show how these objections miss the mark. This will allow us to bring into the Spanish literature some discussions that have taken place in the English-speaking world. Kewyords: 5 ways, Thomas Aquinas, Thomism, God’s existence, Philosophy of religion. (shrink)

A study in the logic of theory change, examining the properties of maxichoice contraction and revision operations.

Studies have suggested that metaphors (Lawyers are sharks) and similes (Lawyers are like sharks) have distinct representations: metaphors engender more figurative and abstract properties, whereas similes engender more literal properties. We investigated to what extent access to such representations occurs automatically, during on-line reading. In particular, we examined whether similes convey a more literal meaning by following the metaphors and similes with explanations that expressed either a figurative (dangerous) or a literal property (fish) of the vehicle. In a self-paced reading (...) with a moving window paradigm, we presented participants with negated simile and metaphor main clauses (Lawyers are not (like) sharks) followed by explanations that also negated either a figurative (because lawyers are not dangerous) or a literal property of the vehicle (because lawyers are not fish). We found that vehicles (sharks) in metaphors were read significantly faster than those in similes. In addition, explanations negating a figurative property were read faster after metaphors, whereas explanations negating a literal property were read faster after similes. These results support the hypothesis that metaphors and similes rely on different interpretive processes, suggesting that similes access literal representations while metaphor access figurative ones in real time. (shrink)

Investigates the resolution of contradictions and ambiguous derogations in a code, by means of the imposition of partial orderings.

Journal of Social Philosophy, Volume 53, Issue 3, Page 387-403, Fall 2022.

Traveler, come with us! Do not be afraid. You will see sublime and melancholy, gay and beautiful scenes. Poet! Down there you will find poetic themes worthy of your most inspired verses. Artist! For you there are pictures of admirable freshness, painted by the hand of God. Writer! There you will encounter legends not yet written, legends of love and hate, of gratitude and vengeance, of hypocrisy and abnegation, of noble virtues and repugnant crimes; legends of fragrant romanticism and rich (...) in truth. Let us go there, plowing the dark and agitated waves of the restless Atlantic, through the islands of the Antilles, to the shores of Anáhuac.In the strictest sense, the Occident, (that prestigious union of nations, ideologies of progress, and export and import companies) discovered Mexico in the 19th century. Only at the end of Spanish domination—that never understood that “there are various kinds of excellence”—did other countries and Mexico itself begin to learn of the scope of the Conquest and regions affected by it, partially replacing Spanish mythology with another, more varied but equally remote. The greatness of the ancient Indians and their happy age was praised, while the living natives were reviled; the idealization of the pre-Columbian, which had been suspended by priests and encomenderos, was continued (Hernández wrote in 1577, “In this new world signs of avarice had never penetrated, nor had ambition been born until our compatriots arrived, carried by ships and the wind”); the possibilities of the new country were greedily examined; scornful notes were taken on the successive and simultaneous failures in the attempt to create a republic; the vices and virtues of those who were suddenly free were enumerated; a climate favorable to invasions and the amputation of territories was created; customs were observed with joy or alarm. (shrink)

Cet article propose une interprétation de la philosophie de la Nouvelle Académie différente de celle qui a été défendue par J. Annas. Il nous semble que la prise en compte de l'ensemble des témoignages concernant cette école suggère une réalité plus complexe que celle que recouvre le concept de scepticisme, au moins dans sa version néopyrrhonienne. Nous croyons qu'Arcésilas et Carnéade n'ont pas délimité un Platon sceptique, mais qu'ils ont accepté à leur manière l'ensemble de l'héritage platonicien. La force de (...) la tradition apparaît donc plus forte dans l'histoire de l'Académie que ne l'admettent généralement les interprètes. The purpose of this article is to give an interpretation of the New Academy's philosophy quite different from the one defended by J. Annas. In our opinion the reading of the whole testimonies relating to this school suggests a greater complexity than what is embraced by the concept of skepticism, at least in its neopyrrhonian version. We believe that Arcesilas and Carneades, instead of confining Plato whithin the limits of skepticism, have accepted - in their own way - the whole Platonician legacy. Thus the burden of tradition seems more important in the history of the Academy than it is generally admitted. (shrink)

Reviewed Works:Telis K. Menas, A Combinatorial Property of $p_\kappa\lambda$.Donald H. Pelletier, The Partition Property for Certain Extendible Measures on Supercompact Cardinals.Kenneth Kunen, Donald H. Pelletier, On a Combinatorial Property of Menas Related to the Partition Property for Measures on Supercompact Cardinals.Julius B. Barbanel, Supercompact Cardinals, Trees of Normal Ultrafilters, and the Partition Property.

En 1941, deux ans après la fin de la guerre civile, le gouvernement espagnol a signé un accord avec le St-Siège par lequel le Chef de l’État, le Général Francisco Franco, intervenait directement dans la nomination des évêques et des archevêques diocésains. L’accord a été inclus dans le Concordat de 1953, qui a scellé les relations de coopération entre les deux États. Après le Concile Vatican II, le pape Paul VI a personnellement demandé au Général de renoncer à ce privilège, (...) mais Franco refusa, subordonnant son renoncement à une révision totale du Concordat. Le Roi Juan Carlos Ier a renoncé à ce privilège quelques mois après son couronnement ; ainsi les relations Église-État, compliquées pendant les dernières années du franquisme, se sont normalisées.In 1941, two years after the end of the civil war, the Spanish government signed an accord with the Holy See under which the Head of State, General Francisco Franco, intervened directly in the nomination of diocesan Bishops and Archbishops. The accord was included in the Concordat of 1953, which cemented cooperative relations between the two States. After Vatican Council II, Pope Paul VI personally asked the General to renounce the privilege, but Franco refused, linking his renouncement to a total revision of the Concordat. King Juan Carlos I renounced the privilege a few months after his coronation, thus normalizing Church-State relations, complicated during the last years of Francoism.1941, zwei Jahre nach dem Ende des Bürgerkrieges, unterzeichnete die spanische Regierung ein Abkommen mit dem Heiligen Stuhl, durch das der Staatschef, General Francisco Franco, direkt an der Ernennung der Diözesanbischöfe und -erzbischöfe beteiligt wurde. Die Übereinkunft wurde in das Konkordat von 1953 eingefügt, das die Kooperationsbeziehungen zwischen den beiden Staaten besiegelte. Nach dem Zweiten Vatikanischen Konzil hat Papst Paul VI. den General persönlich gebeten, auf dieses Privileg zu verzichten, doch Franco lehnte ab und ordnete seinen Verzicht einer umfassenden Revision des Konkordats unter. König Juan Carlos I. hat schon wenige Monate nach seiner Krönung auf dieses Privileg verzichtet, so dass sich die in den letzten Jahren des Francoregimes schwierig gewordenen Beziehungen zwischen Kirche und Staat normalisierten. (shrink)

I saggi che compongono questo libro intendono presentare in maniera organica e interdisciplinare, anche se da una prospettiva fondazionale logico-filosofica, il ruolo che il concetto di prova svolge in differenti ambiti del sapere. L’elemento innovativo e caratterizzante del volume è quello di stabilire e formulare quali sono le condizioni di adeguatezza materiale e formale per una corretta esplicazione del concetto di prova nelle sue differenti applicazioni. Si cercherà, inoltre, di cogliere cosa ha qualificato storicamente e qualifica tuttora il concetto di (...) prova tentando di individuarne, da un lato, le caratteristiche persistenti o invarianti e, dall’altro, le differenze specifiche che esso assume in molteplici settori della ricerca. Vengono così presentati sette saggi che spaziano sui seguenti temi: dalle procedure logiche di prova medievali (Alfredo Di Giorgio), si va alla nozione di prova da Frege a Wittgenstein (Carlo Penco), al problema delle verità delle proposizioni gödeliane (Sergio Galvan), alla fondazione delle leggi logiche (Ciro De Florio), ai fondamenti del linguaggio pragmatico (Antonio Negro e Davide Sergio), alla relazione tra conoscibilità e prova (Massimiliano Carrara e Daniele Chiffi), fino all’analisi del paradosso del buon samaritano (Andrea Favaro e Silvia Gaio). (shrink)

The present text surveys and reevaluates the meaning and scope of Ortega y Gasset’s philosophy. The chapters reveal the most important aspects of his history such as the Neokantian training he went thru in Germany as well as his discovery of Husserl’s phenomenology around 1912. The work also covers his original contributions to philosophy namely vital and historical reason - and the cultural and educational mission he proposed to achieve. The Spanish – and to a certain extent the European – (...) circumstance was the milieu from which his work emerged but this does not limit Ortega’s scope. Rather, he believed that universal truths can only emerge from the particulars in which they are embedded. The publication in 2010 of a critical edition of his Complete Works opened worldwide access for many unpublished manuscripts, and some of his lectures. There is renewed interest among students and researchers in Ortega and this book uniquely delivers scholarship on his content in English. (shrink)

A indústria cultural tem nos aniversários mais diversos oportunidades de (auto) celebração com virtualidades cada vez mais exploradas. Neste caso interessa-nos a celebração dos 150 anos do nascimento de Freud, embora outros exemplos, à primeira vista até mais originais, fossem possíveis (como a ainda recente azáfama em torno dos 250 anos do terramoto de Lisboa). O que torna o caso dos 150 anos de Freud tão interessante é ver como em seu torno se procedeu à habitual evocação festiva, típica da...

The goal of this study was to test the role of message framing for effective communication of self-care behaviors in the context of the COVID-19 pandemic, contrasting health and economic-focused messages. We presented 319 participants with an unforced choice task where they had to select the message that they believed was more effective to increase intentions toward self-care behaviors, motivate self-care behaviors in others, increase perceived risk and enhance perceived message strength. Results showed that gain-frame health messages increased intention to (...) adopt self-care behaviors and were judged to be stronger. Loss-framed health messages increased risk perception. When judging effectiveness for others, participants believed other people would be more sensitive to messages with an economic focus. These results can be used by governments to guide communication for the prevention of COVID-19 contagion in the media and social networks, where time and space for communicating information are limited. (shrink)

Voces técnicas mínimas que forman el lenguaje filosófico, extraídas de los libros de Filosofía de Bachillerato, Ética y textos de COU.

À plusieurs égards, il est vrai d’avancer que Maïmonide et Averroès poursuivent le même projet philosophique et religieux. D’autant plus que tous deux ont été décrits comme des disciples d’al-Fârâbî, le fondateur de l’école de l’aristotélisme arabe . Cependant, à première vue, leur oeuvre ne pouvait pas être moins ressemblante: Averroès n’a écrit presque exclusivement que des commentaires sur Aristote, cependant que Maïmonide n’est l’auteur d’aucune oeuvre qui appartienne à un genre philosophique dans le sens strict. Il est, d’un autre (...) côté, un commentateur distingué lui aussi - sauf qu’il n’explique pas Aristote, mais commente et met de l’ordre dans la Loi de Moïse. La question principale dont je traite dans cet article, est celle de savoir si ce rapport tellement différent à la philosophie et à l’exégèse chez Averroès et Maïmonide peut être compris comme deux façons d’implémenter le cadre conceptuel établi par al-Fârâbî. Je commence par examiner le projet d’al-Fârâbî, que j’essaie d’expliquer par deux objectifs: reprendre et continuer le projet de la philosophie antique et définir sa place dans une société, dans laquelle l’autorité de la Loi divine n’est pas mise en question. Ensuite, je montre que, tandis que l’oeuvre d’Averroès peut être comprise, dans l’ensemble, comme une continuation du projet d’al-Fârâbî, cela n’est pas vrai de la même façon pour l’oeuvre de Maïmonide qui en partie transforme al-Fârâbî de manière créative et en partie utilise des prémisses dont on ne trouvera pas la source en al-Fârâbî. La position de Maïmonide en ce qui concerne la philosophie et l’exégèse se distingue significativement de la position habituelle adoptée par les falâsifa, ce qui a eu des conséquences importantes pour la philosophie juive médiévale après Maïmonide. (shrink)

This book offers an account of exile in terms of the perspectives of morality, politics, literature, anthropology, and history. It also explores the moral implications of exile and how it connects to the meaning of life.

Quantified hybrid logic is quantified modal logic extended with apparatus for naming states and asserting that a formula is true at a named state. While interpolation and Beth's definability theorem fail in a number of well-known quantified modal logics , their counterparts in quantified hybrid logic have these properties. These are special cases of the main result of the paper: the quantified hybrid logic of any class of frames definable in the bounded fragment of first-order logic has the interpolation property, (...) irrespective of whether varying, constant, expanding, or contracting domains are assumed. (shrink)

This commentary focuses on the importance of attention skills in the development of universal associative learning, and it explains why the centrality of attention in UAL presents a considerable difficulty for the UAL approach. Attentional abilities are not just developmentally related to UAL but are in fact explanatory of UAL. The main problem is that all the types of attention involved in UAL can be dissociated from consciousness. This means that while attention skills for UAL might be necessary for consciousness, (...) they are not sufficient because they can all occur unconsciously. Thus, the possibility that UAL capacities might not be sufficient for consciousness cannot be eliminated, thereby challenging the key claim of the UAL approach. (shrink)

This work identifies a recurring element in Paul Ricœur1s thought, namely that of carrying out a hermeneutic graft in specialized areas of knowledge that deal with certain philosophical problems, which will be demonstrated in the following topics, where they will be presented: i) the phenomenological investigation into the privileged access to the cogito, in The Conflict of Interpretations — Essays in Hermeneutics; ii) the epistemological and ontological problems of access to the historical past, as well as the relationship between historiography (...) and fictional literature, in Time and Narrative; iii) the question of personal identity in the analytical tradition of the philosophy of language, in Oneself as Another; iv) finally, the limits of the naturalistic approaches of neurosciences and cognitive sciences on memory in Memory, History, Forgetting and What makes us think?. The philosopher, in The Conflict of Interpretations, openly claims to promote a grafting of the hermeneutic problem into the phenomenological method in his investigation into the understanding of oneself based on the conflict between rival interpretations concerning the cogito. Jean Greisch, in turn, suggests the existence of a graft not assumed by Ricœur of hermeneutics in the philosophy of language in Oneself as Another. Along the same path, this work offers as a novelty the encounter of two other tacit hermeneutic grafts in Ricœur’s work, namely the hermeneutic graft in the phenomenology of time in Time and Narrative and in the naturalized treatment of memory by neurosciences in Memory, History, Forgetting and What makes us think?. (shrink)

La experiencia y el testimonio son la clave central de la revelación cristiana. Sin embargo, se puede apreciar que en diferentes estudios contemporáneos sobre el tema se insiste más en el testimonio que en la experiencia misma que da origen al testimonio. Urge la reflexión sobre la posibilidad y la efectividad de la experiencia y del testimonio, y más en un mundo en el que la idea de Dios o absoluto ya no tiene raíces en la metafísica representacional y no (...) cabe en los estrechos límites de un concepto. Las críticas realizadas al cristianismo en la época de la Modernidad han servido para purificar el mismo cristianismo, pues las representaciones idolátricas de Dios que se habían incrustado en él van siendo corregidas en la reflexión contemporánea: en la teología y en la filosofía. (shrink)

Según Oliver Marchart, autores como Badiou, Lefort, Rancière o Laclau son parte de una misma corriente: el pensamiento político posfundacionalista. Su caracte-rística central no es el rechazo de todo fundamento del orden político, sino de todo fundamento que pretenda ser necesario. En oposición a esta postura y, a partir de un análisis del concepto de hegemonía, se busca mostrar cómo el pensamiento de Laclau no se libra de la metafísica, sino que, por el contrario, desarrolla políticamente la que es -según (...) Heidegger, el padre espiritual del posfundacionalismo- su forma consumada: la metafísica nietzscheana de la voluntad de poder. According to Oliver Marchart, authors such as Badiou, Lefort, Rancière or Laclau are representatives of postfoundationalist political thought, which does not reject all foundations of the political order, but rather those that claim to be necessary. In opposition to this viewpoint and on the basis of an analysis of the concept of hegemony, the paper seeks to show how Laclau's thought fails to free itself of metaphysics. Rather, it develops politically that which according to Heidegger, the "spiritual father" of postfoundationalism, is its consummated form: Nietzsche's metaphysics of the will to power. (shrink)