This article aims to study Edmund Husserl's phenomenology using the Husserlian concept of unity as a framework. Connected to different nuances of this phenomenology, unity will be investigated in six sections, which will present the difficulties inherent in phenomenology, Husserl's critique of Locke and Berkeley, representation and abstraction, intuition and the Lebenswelt, and intentionality and seeing.

O presente artigo tem como finalidade a investigação do pensamento filósofo alemão Eric Weil (1904-1977), em especial a sua ideia de socialização e universalização, presente na obra Filosofia Política (1956). Primeiramente será investigado o problema da maldade ou violência naturais, herdadas, portanto, naturalmente pelo homem, chegando depois ao estudo da necessidade de superação dessa violência, que se manifesta ao indivíduo particular e que é manifestada também na sociedade. Por último, será estudado o dever do filósofo político, a saber, a superação (...) e efetivação de uma sociedade cada vez mais universalizada, dever esse que torna a filosofia imprescindível para a sociedade globalizada do século XXI. (shrink)

The article addresses Innerarity’s thesis that major democratic theories are still excessively tied to the Newtonian paradigm, which limits their ability to understand the complexity of social orders and current political problems. The text is divided into three parts: the first examines the recent resurgence of the notion of a crisis in democracy, highlighting Innerarity’s approach to “simplicity” and “complexity”. The second part compares Newtonian science with the sciences of complexity, exploring what the latter can contribute to contemporary political thought. (...) Finally, the article argues that despite its limitations, democracy remains the most suitable regime for dealing with the increasing complexity of contemporary societies. (shrink)

RESUMO As elites simbólicas perpetuam as formas mais importantes de racismo, o que aponta a importância de nos dedicarmos à análise de como discursos racistas são construídos, com foco específico no discurso da elite branca e, neste trabalho, da branquitude soteropolitana conforme plasmada por estudantes da Universidade Federal da Bahia. Para tanto, reunimos dados, gerados na UFBA, oriundos de questionários abertos e grupo focal com estudantes de graduação. Nesta análise discursiva crítica, utilizamos recorte de uma pesquisa mais ampla, na qual (...) se investigou a percepção da branquitude por discentes autodeclarados/as brancos/as da UFBA. Nossa análise sugere que a percepção do privilégio branco, mesmo quando afirmada, é permeada de ideias que podem fundamentar práticas e/ou discursos racistas, e que a representação de mulheres negras ainda é calcada em estereótipos socialmente construídos numa sociedade fortemente racista como a nossa. ABSTRACT Symbolic elites perpetuate the most critical forms of racism, which points to the importance of the analysis of how racist discourses are constructed, with a specific focus on the white elite. In this paper, the focus is Bahia's capital whiteness as shaped by students at the Federal University of Bahia. For this, we gathered data, generated at UFBA, from open questionnaires and a focus group with undergraduate students. For this critical discursive analysis, we used a section of a broader research, in which the perception of whiteness by self-declared white students from UFBA was investigated. Our analysis suggests that the understanding of white privilege is permeated with ideas that can support racist practices and discourses, and that the representation of black women is still based on socially constructed stereotypes in an actively racist society such as ours. (shrink)

The neurophysiological evidence from the Miyashita group's experiments on monkeys as well as cognitive experience common to us all suggests that local neuronal spike rate distributions might persist in the absence of their eliciting stimulus. In Hebb's cell-assembly theory, learning dynamics stabilize such self-maintaining reverberations. Quasi-quantitive modeling of the experimental data on internal representations in association-cortex modules identifies the reverberations (delay spike activity) as the internal code (representation). This leads to cognitive and neurophysiological predictions, many following directly from the language (...) used to describe the activity in the experimental delay period, others from the details of how the model captures the properties of the internal representations. (shrink)

Should we research, develop, and deploy climate engineering technology? Drawing upon contemporary moral and political theory, this book offers a normative perspective on such questions, ultimately making the case in favor of research and regulation guided by norms of legitimacy, distributive justice, and procedural justice.

Everyone wants to be healthy, but many of us decline to act in healthy ways. Should these choices have any bearing on the ethics of clinical practice and health policy? How may personal responsibility for health be manipulated in health policy debates.

The author confronts the idea of responsibility by mapping the work of J. L. Austin onto the criminal law. Doing so entails considering the extent to which the language of criminal law can be reconciled with ordinary language, a project that entails considering whether the language of criminal law is ordinary language.

Aristotle’s classification of ideal number in Metaphysics M 6 has often been considered an unfair presentation of Plato’s actual views. I take another look at the passage and argue that Aristotle is a more careful critic than has been usually recognised. In particular, I argue that much of the scholarly discussion on the passage has failed to take account of Aristotle’s deeper concern, namely, the conditions necessary for numbers to be ordinal. I then set Aristotle’s critique within the broader context (...) of his concern to separate Form from Number, and thus to separate metaphysical questions from mathematical ones. The latter half of the article shows some of the consequences of mixing mathematics with metaphysics from a systematic and historical point of view. (shrink)

In the preface of the 2006 edition ofJust and Unjust Wars, Michael Walzer makes an important distinction between, on the one hand, “measures short of war,” such as imposing no-fly zones, pinpoint air/missile strikes, and CIA operations, and on the other, “actual warfare,” typified by a ground invasion or a large-scale bombing campaign. Even if the former are, technically speaking, acts of war according to international law, he proffers that “it is common sense to recognize that they are very different (...) from war.” While they all involve “the use of force,” Walzer distinguishes between the level of force used: the former, being more limited in scope, lack the “unpredictable and often catastrophic consequences” of a “full-scale attack.” Walzer calls the ethical framework governing these measuresjus ad vim, and he applies it to state-sponsored uses of force against both state and nonstate actors outside a state's territory that fall short of the quantum and duration associated with traditional warfare. Compared to acts of war,jus ad vimactions present diminished risk to one's own troops, have a destructive outcome that is more predictable and smaller in scale, severely curtail the risk of civilian casualties, and entail a lower economic and military burden. These factors makejus ad vimactions nominally easier for statesmen to justify compared to conventional warfare, though this does not necessarily mean these actions are morally legitimate or that they do not have potentially nefarious consequences. (shrink)

In this article, we investigate how distressing background feelings can be subject to social injustice. We define background feelings as enduring feeling states that condition our perceptions of everyday situations, interpersonal dynamics, and the broader social milieu. While phenomenological psychopathology has long addressed such affective phenomena, including anxiety, guilt, and feelings of not belonging, the intersection with social injustice remains largely unexplored within the framework. To address this gap, we introduce the concept of existential injustice into phenomenological psychopathology. Existential injustice (...) pertains to the unjust formation, perpetuation, and treatment of background feelings. We contend that distressing alterations in these feeling states can stem from, or be perpetuated by, unjust social structures and practices. Existential injustice manifests as a felt inadequacy of one’s background feelings, reflecting broader societal disparities and inequities. Drawing on themes from social psychiatry, we illustrate the utility and explanatory power of the concept through two concrete examples. By shedding light on the ways in which societal dynamics shape distressing affective experiences our analysis underscores the importance of integrating aspects of social injustice into the study of affective phenomena in phenomenological psychopathology. (shrink)

La dixième (et dernière) des études qui composent en 1990 le livre de Paul Ric?ur, Soi-même comme un autre , met vigoureusement l?accent sur l?altérité dans son lien intrinsèque à la passivité. Selon l?expression de Ric?ur, la passivité offre « le répondant phénoménologique » 1 de la méta-catégorie spéculative de l?altérité. Dans Soi-même comme un autre , l?attes­tation phénoménologique de l?altérité dans l?expérience de la passivité prend trois figures que Ric?ur énumère : en premier lieu, celle du corps propre ou (...) de la chair ; celle de la passivité dans la relation à autrui, ensuite ; celle, enfin, « la plus dissimulée », du rapport de soi à soi-même corres­pondant à la conscience au sens de Gewissen . Mon exposé sera centré sur la deuxième de ces figures. Il rapportera à la constitution d?autrui dans la V e Méditation cartésienne de Husserl, la lettre que celui-ci, quelques années plus tard, adressa à Lucien Lévy-Bruhl. Il y va en effet dans cette lettre de l?extension à d?autres sociétés de ce que Natalie Depraz a judicieusement cerné, à propos de la V e Méditation cartésienne , comme « la dynamique passive du couplage originaire » 2 . Paul Ric?ur et la V e Méditation cartésienne de Husserl Le pari que Husserl relève dans sa V e Méditation cartésienne est de chercher à constituer autrui à partir de la sphère du moi. L?altérité d?autrui se constitue. (shrink)

It is well known that Aristotle tries to make room for self-motion – an idea he inherits to some extent from Plato – within his other commitments to causal determinism while at the same time modifying the idea. However, one argument in Physics VII 1 seems to pose a problem for the bare possibility of self-motion; in it he seems to argue that everything that moves must be moved by something else. The text in which this argument appears is itself (...) vexed on a number of fronts, because it is not clear how Physics VII fits with the rest of the Physics, and also because there are two distinct manuscript traditions for Physics VII. So the argument in Physics VII 1 has not been adequately taken into account in discussions of self-motion. I argue for a new and charitable reading of Aristotle’s Physics VII 1 α241b35-242a49 / β241b25-242a15. I show that the argument is compatible with Aristotle’s endorsements of self-motion; I defend the argument’s most controversial premise; and I argue that my reading has some useful implications for understanding Aristotelian self-motion. (shrink)

Provides an overview of the anonymous work of sophistic rhetoric known as Dissoi Logoi or Double Arguments.

From Nietzsche's early writings to those marking the end of his intellectual life, the dynamics of what he called "physiology" permeate virtually every facet of his philosophical enterprise. In the following investigation, these dynamics are explored as an interpretive key to not only the dominant themes but also the philosophical motive underlying Nietzsche's philosophy. This motive is described in terms of his diagnosis and attempted cure for the disease of nihilism. In this we maintain that Nietzsche's foremost philosophical task is (...) that of a cultural physician. ;In pursuit of this theme, Nietzsche's "clinical standpoint" is explored and applied with regard to Socrates and Jesus Christ as two case studies in decadence. These two "cases" are a simultaneous physiological investigation into both the ancient Greek and Hebrew cultures. ;This investigation concludes with a detailed analysis of the physiological significance of the Revaluation of all Values, Eternal Recurrence, the Overman and Dionysus as integral to curing the sickness of nihilism. (shrink)

In Part VIII of Empiricism and the Philosophy of Mind, after criticizing one of the forms that the Myth of the Given adopts, Sellars presents his own conception of epistemic justification. This conception, along with his criticism of the framework of the Given, has had a great impact on the analytic philosophy of the second half of twentieth century, an impact that still persists today.1 In this article, I aim to examine Sellars's theory of epistemic justification in order to highlight (...) two important problems with it. The first concerns the justification of observation reports; the second concerns the understanding of those reports. Certainly, the problems I refer to have already been discussed by... (shrink)

Research has demonstrated that two types of affect have an influence on judgment and decision making: incidental affect (affect unrelated to a judgment or decision such as a mood) and integral affect (affect that is part of the perceiver’s internal representation of the option or target under consideration). So far, these two lines of research have seldom crossed so that knowledge concerning their combined effects is largely missing. To fill this gap, the present review highlights differences and similarities between integral (...) and incidental affect. Further, common and unique mechanisms that enable these two types of affect to influence judgment and choices are identified. Finally, some basic principles for affect integration when the two sources co-occur are outlined. These principles are discussed in relation to existing work that has focused on incidental or integral affect but not both. (shrink)

Este artículo investiga la posible justificación de derechos culturales dentro del marco teórico del enfoque en las capacidades. El enfoque no se opone en principio a esta justificación, pero establece restricciones significantes, y correspondientemente, no es compatible con las demandas multicultur..

The Cambridge History of Seventeenth-Century Philosophy offers a uniquely comprehensive and authoritative overview of early-modern philosophy written by an international team of specialists. As with previous Cambridge Histories of Philosophy the subject is treated by topic and theme, and since history does not come packaged in neat bundles, the subject is also treated with great temporal flexibility, incorporating frequent reference to medieval and Renaissance ideas. The basic structure of the volumes corresponds to the way an educated seventeenth-century European might have (...) organised the domain of philosophy. Thus, the history of science, religious doctrine, and politics feature very prominently. (shrink)

Modernity has made identity impossible because of its exigency of a per-fection that is not compatible with human finitude. This is the reason why since Romanticism it has been generalized the attempt of establishing scopes in which man is freed from this duty. There arises also many phenomena that can be understood as aesthetic instances that defend the in-dividual particularity and promote the cultural variety.

ABSTRACT This article advances a novel way of understanding humor and stand-up comedy. I propose that the relationship between the comedian and her audience is understood by way of trust, where the comedian requires the trust of her audience for her humor to succeed. The comedian may hold the trust of the audience in two domains. She may be trusted as to the form of the humor, such as whether she is joking. She may also be trusted as to the (...) content of the joke. This approach has two distinct virtues. The first is that it makes sense of partial successes. These are cases where the humor neither completely succeeds nor fails because the audience does not fully trust the comedian. The second is that it explains intuitions about ethically dubious humor and why certain classes of humor, especially those dealing in racialized and gendered identities, are more readily accepted from humorists of those identities. (shrink)