Desde hace varias décadas, los estudiosos debaten si la conceptualización aristotélica de la amistad se enmarca en concepciones éticas egoístas o altruistas. Aunque el Estagirita sostiene que los virtuosos aman y desean el bien de su amigo “por el amigo mismo” y que son capaces de actos altruistas como sacrificarse por el prójimo, también realiza afirmaciones consistentes con el egoísmo, a saber, que las relaciones amistosas y las marcas de la amistad se originan y se encuentran eminentemente en la relación (...) que el hombre bueno mantiene consigo mismo, que el amor hacia los amigos procede del amor por uno mismo, que cada uno es el mejor amigo de sí mismo, y que debemos amarnos, ante todo, a nosotros mismos. En este trabajo, me propongo analizar los pasajes que han suscitado la polémica en cuestión (IX. 4 y 8) focalizando en la función argumentativa que desempeña la premisa del amigo en tanto “otro sí mismo”. Puesto que tanto las lecturas altruistas como egoístas presuponen esta premisa, es imprescindible realizar un examen de las interpretaciones más relevantes del amigo en tanto “otro yo”. En suma, ya sea que se defienda una concepción egoísta o altruista de la amistad virtuosa, el eje del debate pasa por esclarecer la conceptualización aristotélica del amigo en tanto “otro sí mismo” y el papel desempeñado por los amigos en la _eudaimonía_. Aquí sostengo una lectura “analógica” del amigo en tanto “otro sí mismo”, de acuerdo con la cual el amor por el amigo es análogo e irreductible al amor propio, lo cual es compatible con reconocer que la amistad tiene por condición de posibilidad el amor de sí mismo. (shrink)

This chapter serves as an introduction to a carefully planned research and mutually curated volume on the relationship between Pop art initiator Eduardo Paolozzi and celebrity philosopher Ludwig Wittgenstein. Mantoan and Perissinotto argue that this peculiar encounter between an artist and a philosopher—both as a man and as far as his philosophy is concerned—was a “kind of happening”, which took place years before the generation of future conceptual artists had even entered art school. Not only was Paolozzi the first and (...) perhaps still is the only artist who devoted a substantial part of his oeuvre to the Austrian philosopher, but his works also impress even a philosophically qualified audience for the level of expertise and intuitiveness with which the writings of Wittgenstein are handled. Hence, Mantoan and Perissinotto pursue a twofold aim: on the one side, to present the artist Paolozzi as a precursor in reading Wittgenstein in the field of contemporary art, influencing or forestalling the then upcoming generation of conceptual artists; on the other side, to demonstrate how the reader Paolozzi may even be seen as a precursor as regards the interpretation of Wittgenstein’s philosophy. (shrink)

In this paper we continue the study of the variety \ of monadic Gödel algebras. These algebras are the equivalent algebraic semantics of the S5-modal expansion of Gödel logic, which is equivalent to the one-variable monadic fragment of first-order Gödel logic. We show three families of locally finite subvarieties of \ and give their equational bases. We also introduce a topological duality for monadic Gödel algebras and, as an application of this representation theorem, we characterize congruences and give characterizations of (...) the locally finite subvarieties mentioned above by means of their dual spaces. Finally, we study some further properties of the subvariety generated by monadic Gödel chains: we present a characteristic chain for this variety, we prove that a Glivenko-type theorem holds for these algebras and we characterize free algebras over n generators. (shrink)

In the early 1740s, one book caused turmoil and debate among the English cultural elites of the time. Entitled Christianity Not Founded on Argument, it was attributed to Henry Dodwell the Younger (1706-1784). This book went through four editions between 1741 and 1746, and the controversy that followed its publication involved some of the major figures of English religious thought in the mid-eighteenth century. Dodwell purposely led a skeptical attack on any sort of rational theology, including deistic doctrines of natural (...) religion, which identified ‘true’ religion with the outcomes of unprejudiced, rational inquiry, and Boylean and Newtonian physico-theologies, which aimed at proving God’s existence and the veracity of Christian revelation by combining physico-mathematical rationality with traditional theological concepts. In fact, Dodwell called attention to the limits and inadequacies of human reason and, hence, to the impossibility of achieving religious truth by either reflecting on human nature and morality (as most deists used to do) or investigating the physical world (as several freethinkers, most prominently the deist and pantheist John Toland, and such physico-theologians as Boyle, Newton and their followers did). On the other hand, Dodwell did not openly reject Christianity and, instead, he claimed to be a defender of fideism. However, his observations on the Scriptures, religious education and the de jure divino (divine right) institutions of the Church and the Christian state were extremely ambiguous. For this reason, his book received a variety of reactions in the more than twenty replies that followed its publication. (shrink)

Based on the philosophic hermeneutics, this text wants to open horizons of meaning around the dialogue between social sciences and philosophy, from what I have called in this work hermeneutic subjectivity. In the first part, there is an approximation to Heidegger concept of dasein, as an antithesis of the modern subject. Then, based on memory, utopia, self-understanding and narration, it presents a theoretical contribution to understand how hermeneutic subjectivity isconstituted. Finally, it makes an invitation to a necessary dialogue between social (...) sciences and philosophy. (shrink)

This thesis is a defense of the Content View on perceptual experience, of the idea that our perceptual experiences represent the world as being a certain way and so have representational content. Three main issues are addressed in this work. Firstly, I try to show that the Content View fits very well both with the logical behaviour of ordinary ascriptions of seeing-episodes and related experiential episodes, and with our pretheoretical intuitions about what perceiving and experiencing ultimately are: that preliminary analysis (...) speaks for the prima facie plausibility of such a view. Secondly, I put forward a detailed account of perceptual episodes in semantic terms, by articulating and arguing for a specific version of the Content View. I provide arguments for the following theses: Perceptual content is two-layered so it involves an iconic level and a discrete or proto-propositional level. Perceptual content is singular and object-dependent or de re, so it includes environmental objects as its semantic constituents. The phenomenal character of perceptual experience is co-determined by the represented properties together with the Mode, but not by the perceived objects: that is what I call an impure representationalism. Perceptual content is 'Russellian': it consists of worldly objects, properties and relations. Both perceptual content and phenomenal character are 'wide' or determined by environmental factors, thus there is no Fregean, narrow perceptual content. Thirdly, I show that such a version of the Content View can cope with the objections which are typically moved against the Content View as such by the advocates of disjunctivism. I myself put forward a moderately disjunctivist version of the Content View, according to which perceptual relations must be told apart from hallucinations as mental states of a different kind. Such a disjunctivism is 'moderate' insofar as it allows genuinely relational perceptual experiences and hallucinations to share a positive phenomenal character, contrary to what Radical Disjunctivism cum Naïve Realism holds. Showing that the Content View vindicates our pre-theoretical intuitions and does justice of our ordinary ascriptive practices, articulating a detailed and argued version of the Content View, and showing that such a version is not vulnerable to the standard objections recently moved to the Content View by the disjunctive part, all that can be considered as a big, multifaceted Argument for the Content View. (shrink)

Through the explorations of excellent scholars, this book provides a new understanding of Plato's _Theaetetus_, an absolute masterpiece which contains fundamental insights – about the nature of human cognition, perception, rationality – which are still at the centre of the contemporary debate.

One of the most important contributions of Einstein to the philosophy of science is the distinction between two types of scientific theories: ‘principle’ and ‘constructive’ theories. More recently, Flores proposed a more general distinction, classifying scientific theories by their functional role into ‘framework’ and ‘interaction’ theories, attempting to solve some inadequacies in Einstein’s proposal. Here, based on an epistemic criterion, we present a generalised distinction which is an improvement over Flores approach. In this work (i) we evaluate the shortcomings related (...) to Flores’s proposal, (ii) we present an epistemological criterion that opens the door for a more general classification of any scientific theory in all of the natural science into two distinct groups, which we call ‘mechanistic theories’ and ‘structural theories’, and (iii) we show that such a criterion is connected to Flores’ proposal while overcoming issues of all previous approaches. (shrink)

In May 2021, when the Delta variant of SARS-CoV2 was wreaking havoc in India, the Australian Federal Government banned its citizens and residents who were there from coming back to Australia for 14 days on penalty of fines or imprisonment. These measures were justified on the grounds of protecting the broader Australian public from potentially importing the Delta strain, which officials feared would then seed a local outbreak. Those Australians stranded in India, and their families and communities back home, claimed (...) that they were abandoned by Prime Minister Scott Morrison’s government. This case—along with other barriers used as part of border control measures in the name of public health—raises the following question: is it ever morally permissible for a state to ban its citizens and residents from entering their own country during a pandemic? I conclude that it’s impermissible. I argue that persons have a right of entry that should be understood as a security right. This security right should be non-derogable because it’s a foundational good that is necessary for life-planning purposes. Moreover, it is a right that people should be able to rely upon absolutely, even during pandemics. At the very least, should someone believe that there are rare exceptions to the right of entry on public health grounds, governments have a duty—grounded in the principle of reciprocity—to support those who are temporarily denied entry. In the case of Australians stranded in India, I will argue that the Australian Federal Government failed on all accounts. (shrink)

_Objective:_ The present work aims to detect the role of the rate of speech as a mechanism able to give information on patient's intrapsychic activity and the intersubjective quality of the patient–therapist relationship. _Method:_ Thirty clinical sessions among five patients were sampled and divided into idea units ( N = 1276) according to the referential activity method. Each idea unit was rated according to referential activity method and in terms of speech rate (syllables per second) for both patient and therapist. (...) A mixed-effects model was applied in order to detect the relationship between the speech rate of both the patient and the therapist and the features of the patient's verbal production in terms of referential activity scales. A Pearson correlation was applied to evaluate the synchrony between the speech rate of the patient and the therapist. _Results:_ Results highlight that speech rate varies according patient's ability to get in touch with specific aspects detected through referential activity method: patient and the therapist speech rate get synchronized during the course of the sessions; and the therapist's speech rate partially attunes to the patient's ability to get in touch with inner aspects detected through RA method. _Conclusion:_ The work identified speech rate as a feature that may help in the development of the clinical process in light of its ability to convey information about a patient's internal states and a therapist's attunement ability. These results support the intersubjective perspective on the clinical process. (shrink)

The diverse ways that extreme climate events are expressed at the local level have represented a challenge for the development of transgenic “climate-ready” seeds. Based on the Argentinean “HB4” technology, this paper analyzes how ignorance and a sunflower gene are mobilized to overcome this difficulty in soy and wheat. HB4 seeds can be understood as myopic: the technology does not obstruct the capacity of soy and wheat plants to sense droughts, but it prevents their natural reaction, which would be to (...) put a halt on crop production and redirect their energy toward survival. Plants thus become “short-sighted” to droughts. Informed by ignorance studies and by the immunological concept of tolerance, this paper analyzes HB4 myopia as a type of nonhuman ignorance: an asset that allows plant breeders to achieve varied plant responses to droughts and to encode their capitalist values into plants’ DNA. Moreover, ignorance becomes a molecular commodity that can be selected, transferred between organisms, and traded in markets. HB4’s prioritization of production resonates with other technologies of climate adaptation and mitigation that do not promote structural changes to the capitalist system. (shrink)

Customer Relationship Management (CRM) has emerged as an important strategy that companies should implement in order to build profitable and stable relationships with their customer. The domain of...

Are urban societies unsustainable per se? So far most analyses of urbanization have been ethno and temporocentric, concentrating on modern industrial and post-industrial cities of the West. The potential sustainability of cities should not be determined with reference to correct consumption patterns, and the structures of capitalism and industrialism, nor under an autarkic view. To answer the urban sustainability question the characteristics of urban societies need to be defined and isolated.

The unusual occurrence and developmental diversity of asexual eukaryotes remain a puzzle. De novo formation of a functioning asexual genome requires a unique assembly of sets of genes or gene states to disrupt cellular mechanisms of meiosis and gametogenesis, and to affect discrete components of sexuality and produce clonal or hemiclonal offspring. We highlight two usually overlooked but essential conditions to understand the molecular nature of clonal organisms, that is, a nonrecombinant genomic assemblage retaining modifiers of the sexual program, and (...) a complementation between altered reproductive components. These subtle conditions are the basis for physiologically viable and genetically balanced transitions between generations. Genomic and developmental evidence from asexual animals and plants indicates the lack of complementation of molecular changes in the sexual reproductive program is likely the main cause of asexuals' rarity, and can provide an explanatory frame for the developmental diversity and lability of developmental patterns in some asexuals as well as for the discordant time to extinction estimations. (shrink)

An objection that has been raised to the conciliatory stance on the epistemic significance of peer disagreement known as the Equal Weight View is that it is self-defeating, self-undermining, or self-refuting. The proponent of that view claims that equal weight should be given to all the parties to a peer dispute. Hence, if one of his epistemic peers defends the opposite view, he is required to give equal weight to the two rival views, thereby undermining his confidence in the correctness (...) of the Equal Weight View. It seems that the same objection could be leveled against those who claim to suspend judgment in the face of pervasive unresolvable disagreements, as do the Pyrrhonian skeptics. In this paper, I explore the kind of response to the objection that could be offered from a neo-Pyrrhonian perspective, with the aim of better understanding the intriguing character of Pyrrhonian skepticism. (shrink)

Two theories of implicit domain restriction have gained considerable prominence over the last two decades. According to von Fintel (Restrictions on quantifier domaines, Ph.D. thesis, University of Massachusetts at Amherst, 1994), quantifiers come with covert restrictors and, as a result of this, induce domain restriction; according to Stanley [in Gerhard and Peter (eds) Logical form and language, Clarendon Press, Oxford, 2002; Stanley and Szabó (Mind Lang 15(2–3):2192–2161, 2000)], by contrast, nouns, as opposed to quantifiers, come with covert restrictors. In this (...) article, I do three things. First, I assess the arguments that have been given for and against these two accounts and show that none of them is conclusive. Second, I advance a novel empirical argument based on the observed pragmatic behaviour of bare nouns, an argument that falsifies Stanley’s theory while providing clear evidence in support of von Fintel’s (1994). Finally, I discuss the relevance of the bare noun data in the context of another important debate—namely, whether domain restriction is a local mechanism only, or whether it can also be achieved by global means. (shrink)

Proof-theoretic models of grammar are based on the view that an explicit characterization of a language comes in the form of the recursive enumeration of strings in that language. That recursive enumeration is carried out by a procedure which strongly generates a set of structural descriptions Σ and weakly generates a set of strings S; a grammar is thus a function that pairs an element of Σ with elements of S. Structural descriptions are obtained by means of Context-Free phrase structure (...) rules or via recursive combinatorics and structure is assumed to beuniform: binary branching trees all the way down. In this work we will analyse natural language constructions for which such a rigid conception of phrase structure is descriptively inadequate and propose a solution for the problem of phrase structure grammars assigning too much or too little structure to natural language strings: we propose that the grammar can oscillate between levels of computational complexity in local domains, which correspond to elementary trees in a lexicalised Tree Adjoining Grammar. (shrink)

Religion is considered a cornerstone of business ethics, yet the values held dear by a religion, when professed by business organizations serving heterogeneous market segments in secularized societies, can generate conflict and resistance. In this paper, we report findings from a study of stakeholder reactions to the renaming of an Italian public hospital. After the construction of new facilities, the hospital was renamed for the recently canonized Roman Catholic Pope John XXIII. Contrary to expectations, we found no evidence of public (...) criticism surrounding the name change. A fine-grained analysis of a sample of 734 respondents belonging to different stakeholder groups revealed that consumers predominantly supported the name change, while employees were often critical and concerned about possible religious influences on medical practice and scientific research. Moving beyond our empirical setting, we propose a process model of brand-religion alignment inspired by McCracken’s : 71–84, 1986) meaning transfer model, which considers both the alignment process and its reception by relevant audiences. The study also presents managerial implications useful for those brand managers who wish to create effective, respectful links with religion. (shrink)

This paper explores the notion of reciprocity in the context of active pulmonary and laryngeal tuberculosis treatment and related control policies and practices. We seek to do three things: First, we sketch the background to contemporary global TB care and suggest that poverty is a key feature when considering the treatment of TB patients. We use two examples from TB care to explore the role of reciprocity: isolation and the use of novel TB drugs. Second, we explore alternative means of (...) justifying the use of reciprocity through appeal to different moral and political theoretical traditions. We suggest that each theory can be used to provide reasons to take reciprocity seriously as an independent moral concept, despite any other differences. Third, we explore general meanings and uses of the concept of reciprocity, with the primary intention of demonstrating that it cannot be simply reduced to other more frequently invoked moral concepts such as beneficence or justice. We argue that reciprocity can function as a mid-level principle in public health, and generally, captures a core social obligation arising once an individual or group is burdened as a result of acting for the benefit of others. We conclude that while more needs to be explored in relation to the theoretical justification and application of reciprocity, sufficient arguments can be made for it to be taken more seriously as a key principle within public health ethics and bioethics more generally. (shrink)

South Africa shared with the world the warning of a new strain of SARS-CoV2, Omicron, in November 2021. As a result, many high-income countries (HICs) instituted complete travel bans on persons leaving South Africa and other neighbouring countries. These bans were unnecessary from a scientific standpoint, and they ran counter to the International Health Regulations. In short, South Africa was penalized for sharing data. Data sharing during pandemics is commonly justified by appeals to solidarity. In this paper, we argue that (...) solidarity is, at best, an aspirational ideal to work toward but that it cannot ground an obligation to share data. Instead, low-and-middle income countries (LIMCs) should be guided by the principle of reciprocity, which states that we ought to return good for good received. Reciprocity is necessarily a conditional principle. LMICs, we argue, should only share data during future pandemics on the condition that HICs provide enforceable assurances that the benefits of data sharing will be equitably distributed and that LMICs won’t be penalized for sharing information. (shrink)

The peculiarity of the Nietschean notion of the will to power is his definition as an activity of continuous opposition of forces by which the living organizes itself in relations of dominance and obedience, trying not only to preserve itself but, above all, to overcome itself. This is the very politics of life that governs the processes of individuation, the conquest of freedom and cultural creativity that makes us advance and rise to higher forms of existence. This article tries to (...) clarify in what sense the originality of the Nietzschean Grosse Politik lies in the attempt to develop the way in which impulse psychophysiology allows to reformulate the transvaluation and elevation of the human type and culture. The inspiration in Plato of this project is analyzed, the counterpoint that the ethical-political approaches of Kant and Hegel represent for him, and the aporias of its practical implantation against the modern democratic systems with which Nietzsche debates. (shrink)

In the discussion about Yablo’s Paradox, a debated topic is the status of infinitary proofs. It is usually considered that, although a realist could (with some effort) accept them, an anti-realist could not do it at all. In this paper I will argue that there are plausible reasons for an anti-realist to accept infinitary proofs and rules of inference. En la discusión sobre la Paradoja de Yablo, un tópico debatido es el estatus de las pruebas infinitarias. Se suele considerar que, (...) aunque un realista podría (con cierto esfuerzo) aceptarlas, un anti-realista no podría hacerlo en absoluto. En este artículo, argumento que hay razones plausibles para que un anti-realista acepte pruebas y reglas de inferencia infinitarias. (shrink)

Some authors have called into question the normativity of logic, using as an argument that the bridge principles for logical normativity (MacFarlane, In what sense (in any) is logic normative for thought, 2004 )? are just by-products of general epistemic principles for belief. In this paper, I discuss that suggestion from a formal point of view. I show that some important bridge principles can be derived from usual norms for belief. I also describe some possible ways to block this derivation (...) by modifying the epistemic norms or weakening the bridge principles. Finally, I discuss different philosophical interpretations of these results. (shrink)

In this paper, I explore the possibility of applying the methods and results of Judgement Aggregation to the problem of logical disagreement. I develop and evaluate different ways in which individuals who logically disagree can generate a collective logic. I prove a version of the discursive paradox, where the majority voting of a group of structural logicians can give rise to a substructural logic; then I develop a more general impossibility result. After this, I analyze different ways to avoid the (...) paradox, in particular some methods which appeal to domain restrictions. Finally, I consider the application of these results to the discussion on semantic paradoxes. (shrink)

Suppose that a team of neurosurgeons and bioengineers were able to remove your brain from your body, suspend it in a life-sustaining vat of liquid nutrients, and connect its neurons and nerve terminals by wires to a supercomputer that would stimulate it with electrical impulses exactly like those it normally receives when embodied. According to this brain-in-a-vat thought experiment, your envatted brain and your embodied brain would have subjectively indistinguishable mental lives. For all you know—so one argument goes—you could be (...) such a brain in a vat right now.1 Daniel Dennett calls this sort of philosophical thought experiment an “intuition pump” (Dennett 1995). An intuition pump is designed to elicit certain intuitive convictions, but is not itself a proper argument: “intuition pumps are fine if they’re used correctly, but they can also be misused. They’re not arguments, they’re stories. Instead of having a conclusion, they pump an intuition. They get you to say ‘Aha! Oh, I get it!’ (Dennett 1995, p. 182). Philosophers have used the brain-in-a-vat story mainly to raise the problem of radical skepticism and to elicit various intuitions about meaning and knowledge (Putnam 1981). The basic intuition the story tries to pump is that the envatted brain, though fully conscious, has systematically false beliefs about the world, including itself. Some philosophers reject this intuition. They propose that the envatted brain’s beliefs are really about its artificial environment or that it.. (shrink)

According to methodological anti-exceptionalism, logic follows a scientific methodology. There has been some discussion about which methodology logic has. Authors such as Priest, Hjortland and Williamson have argued that logic can be characterized by an abductive methodology. We choose the logical theory that behaves better under a set of epistemic criteria. In this paper, I analyze some important discussions in the philosophy of logic, and I show that they presuppose different methodologies, involving different notions of evidence and different epistemic values. (...) I argue that, rather than having a specific methodology such as abductivism, logic can be characterized by methodological pluralism. This position can also be seen as the application of scientific pluralism to the realm of logic. (shrink)

Philosophy is the search of truth. This means that philosophers are those which are looking for the truth, no matter where it could be. As a consequence, the study of previous philosophers can only have the role of an aid in order to reach this task. They are only means, not ends in themselves. The rest is ‘scholasticism’. As a true philosopher, Zubiri was changing all his life his mind and progressing in the analysis of reality. In this paper some (...) important differences between their two major works, On essence (1962) and Sentient intelligence (1980-1982) are analyzed. At the first glance it seems that both are talking about the same, ‘reality’, but the first is the analysis of what Zubiri calls ‘real-thing’ (cosa-realidad), while the goal of the second is the description of ‘reality’ as such, understood as the formality of the intellectual human approach to things. This difference, which seems minimal at the beginning, is at the end plenty of consequences, not only in the field of Metaphysics, but also in Anthropology and Theology. (shrink)

In Nazarenus: Or, Jewish, Gentile, and Mahometan Christianity, written in 1709–10 but published in 1718, the Irish-born freethinker and republican John Toland (1670–1722) provided a novel, heterodox account of Judaism, Christianity, and Islam, which he described as the three phases or manifestations of the same monotheistic tradition. Toland wrote Nazarenus after examining, in Amsterdam, an Italian manuscript that was believed to be a translation of a “Gospel of the Mahometans.” Identifying this text with the apocryphal Gospel of Barnabas, Toland argued (...) that this gospel contained the beliefs of the Ebionites or Nazarenes, whom he regarded as the first Christians. Drawing on this manuscript and on several canonical and noncanonical sources, as well as the works of modern Hebraists, Orientalists, and biblical scholars, Toland described Mosaic Judaism, primitive Christianity, and early Islam as grounded in the law of nature. Accordingly, he maintained that the core of these three religions, and of “true religion” in general, was natural morality, which he considered to be universal, eternal, accessible to natural reason, and restored by Moses, Jesus, and Muhammad. Thus, he added that the ancient Israelites, the first Christians, and the early Muslims practiced toleration of all those who respected the Noachic precepts, which he deemed consistent with the law of nature. Toland’s argument for religious toleration in Nazarenus has been defined as a “historical argument.” Toland indeed buttressed his stance on toleration with his reinterpretation of canonical material and Judeo-Christian and Islamic apocryphal sources, which he appropriated to his philosophical and political agenda. However, Toland’s argument for toleration in Nazarenus is essentially a deistic argument, because it is based on a deistic view of “true religion” as natural religion, which is fundamentally a moral religion and which, according to Toland, is at the origin and core of Judaism, Christianity, and Islam. (shrink)

El propósito de este artículo es explorar la interrogación sobre la filosofía que Claude Lefort despliega en su obra, a partir de la figura del “pensador escritor” y de la noción del “heroísmo del espíritu”. En el primer caso, la actividad de pensamiento a la que se consagra el filósofo es indisociable del trabajo de expresión implicado en la escritura de una obra. En el segundo caso, se devela una tensión entre una representación de la filosofía como saber del Uno (...) y una experiencia de pensamiento afín al tipo de experiencia política que adviene con la democracia moderna. En el artículo se examina cómo se entrecruza el esbozo de una nueva ontología con la reflexión sobre la mutación de sentido que acompaña el surgimiento de la sociedad democrática moderna, y se sugiere que la figura del “pensador escritor” y la noción de “heroísmo del espíritu” confluyen en la comprensión de la filosofía como interrogación. ABSTRACT The aim of this paper is to explore Claude Lefort’s interrogation on philosophy, based on the figure of the “writer-thinker” and the notion of the “heroism of the mind”. In the first case, the activity of thought to which the philosopher devotes itself is inseparable from the work of expression implied in the writing of an oeuvre. In the second case, a tension is revealed between the representation of philosophy as knowledge of the One and an experience of thought related with the type of political experience that takes place in modern democracy. The article examines how the outline of a new ontology intersects with the reflection on the mutation of meaning that accompanies the emergence of the modern democratic society and suggests that the figure of the “writer-thinker” and the notion of “heroism of the mind” converge in the understanding of philosophy as interrogation. (shrink)

The purpose of this article is to discuss the connection between Arendt and Merleau-Ponty’s political thought based on the relation between the contingency of action and the spatiality of conflict. Even though the shared concern for developing a phenomenology of action institutes a common ground between their theories, I intend to show that there are significant philosophical differences when it comes to their understanding of conflict and the space in which it unfolds. Although both authors approach the question of action (...) by decentering the subject and by rejecting the notion of an objective and “egocentered” space, the way in which history and the social sphere inform their elucidation of the spatiality of conflict reveals a mismatch between Arendt’s plurality and Merleau-Ponty’s coexistence. I argue that this mismatch holds important consequences as to what each of them understands by political action. (shrink)

Hong Kong is a peculiar case for the study of cultural practices. One of the most Westernized cities in Asia, Hong Kong is, to many people in China, one ofthe most ‘Chinese’ places in the country. Hong Kong’s no-place situation presents an interesting example of the tensions within and without cultural systems and their relations to language.

The standard approach for abstractive text summarization is to use an encoder-decoder architecture. The encoder is responsible for capturing the general meaning from the source text, and the decoder is in charge of generating the final text summary. While this approach can compose summaries that resemble human writing, some may contain unrelated or unfaithful information. This problem is called “hallucination” and it represents a serious issue in legal texts as legal practitioners rely on these summaries when looking for precedents, used (...) to support legal arguments. Another concern is that legal documents tend to be very long and may not be fed entirely to the encoder. We propose our method called LegalSumm for addressing these issues by creating different “views” over the source text, training summarization models to generate independent versions of summaries, and applying entailment module to judge how faithful these candidate summaries are with respect to the source text. We show that the proposed approach can select candidate summaries that improve ROUGE scores in all metrics evaluated. (shrink)

Despite recent efforts, little research has been done concerning the issue of medical ethics in Georges Canguilhem’s work. This is mainly due to the critical position the author takes regarding the humanistic medicine practices that began to proliferate after World War II. However, we hold that the medical philosopher´s insights do contribute to the field of medical ethics, since they rescue the patients’ individuality, which is highly valued in today´s person centered medicine: over the “objectifying” rationality of modern medicine. We (...) also propose that Canguilhem poses an “interactive” understanding of human life that goes beyond a reductionistic vision of life and which allows the development of an ethical subject capable of producing new norms. (shrink)

The issue of medicine in some of Michel Foucault’s works provides an opportunity to understand the problem of modern subjectivity. The research undertaken by Foucault on the birth of the clinic and the issue of medicalization is one of the few examples in which a particular knowledge produces ways of existing. As is shown in the paper, medical knowledge allowed the construction of an idea of human beings based on an organicist conception. In addition, medicalization and the spread of Biopolitics (...) since the 18th century until our days fostered the realization of such a project. In conclusion, such a research is useful because it makes possible to trace a genealogy of the way in which human beings understand their own existence. (shrink)

This article contributes to a specific discussion within the postphenomenological debate by identifying a set of characteristics that a human-technology relationship must possess to be considered as dominantly hermeneutic. After presenting the main features of human-technology relations as a continuum, an understanding widely accepted amongst postphenomenologists, this paper will attempt to explicitly demarcate the characteristics of a family of artifacts where the hermeneutic dimension is dominant. This task will be carried out by introducing the key notion of interface. Ultimately, we (...) present a series of conditions for including the artifact into the family of “hermeneutic interfaces.”. (shrink)

En el presente trabajo nos proponemos dilucidar en qué consiste el “error” accidental que tiene lugar en la intelección de los objetos simples, incompuestos e indivisibles (_DI_ 1, _Metaph_. VI. 4 y _De An._ III. 6) en estrecha vinculación con la aprehensión intelectual como proceso cognitivo y con la naturaleza del objeto inteligible. Partiendo de la hipótesis de que Aristóteles extiende la noción de falsedad del ámbito proposicional al ámbito de los ítems simples, nuestra reconstrucción interpretativa ofrece una visión de (...) conjunto de estas tres problemáticas. (shrink)

Resumen: El presente trabajo explora el estatuto del arte en la filosofía de Spinoza, en el marco de la inversión copernicana que da origen a la estética y del barroco holandés. Si bien el pensamiento spinozista se inscribe en la conversión antropológica, en donde lo bello resulta ser un efecto en el sujeto y no una cualidad de los objetos, su comprensión del arte es inasimilable a la “estética” como ámbito diferenciado y autónomo que se consolida en el siglo XVIII, (...) y más bien concibe el arte integrado a la vida y a la experiencia común -a la vez que, en cuanto praxis de origen corporal al alcance de cualquiera, presenta puntos de contacto con las vanguardias históricas del siglo XX-. Spinoza, según se propone en este texto, concibe la producción de “obras de arte” menos como un hecho estético que como una actividad corporal éticamente orientada a la vida buena.: The present work explores the status of art in the philosophy of Spinoza, within the framework of the Copernican revolution that gives rise to aesthetics and the Dutch Baroque. Although the Spinozist thought is inscribed in the anthropological conversion by virtue of which beauty turns out to be an effect on the subject and not a property of objects, its understanding of art is unassimilable to "aesthetics" as a differentiated and autonomous area that it was consolidated in the eighteenth century, and rather conceived art integrated to life and common experience -at the same time, as praxis of bodily origin within the reach of anyone, presents points of contact with the historical avant-gardes of the twentieth century-. Spinoza conceives the production of "artworks" less as an aesthetic fact than as a body activity ethically oriented to the good life. (shrink)

Spinoza’s philosophy is a philosophy of liberation rather than a philosophy of freedom. Originally and naturally subjected to adversity and servitude, human beings conquer their freedom through political life and thought. The emancipatory perspective that is put into play is based on an ontology that breaks with the classical opposition between freedom and necessity. Rather, the Spinozist construction of freedom dispenses with the notion of “free will”, and subjects it to philosophical review. The freedom that results from the philosophy of (...) immanence is public, a collective lifestyle that establishes the material, social and political conditions for the individual and common power in civil conversation. Spinoza calls democracy the collective existence thus organized, and contrasts it with the «state of solitude». (shrink)

This paper is concerned with the semantics of proper names from two different points of view. As everyboy knows, there is a standard account of the semantics of proper names - it is Kripke's account, essentially. And there is a certain amount of neuropsychological research on proper names, or on the mental representation, or processing of proper names -not too small an amount, at this point. There is a certain amount of evidence, and there are a few theories, none of (...) them regarded as definitive, if I read the state of the art correctly. It may be thought that such neuropsychological work is simply irrelevant to the concerns of semantics, and vice-versa. For semantics is concerned with the truth conditions of sentences per se, and neuropsychology has nothing to say about that; neuropsychology, on the other hand, is concerned with several mental performances involving proper names -retrieving them from memory, or using them as cues to a person's face- and with their place within semantic memory, and semantics has nothing to say about that. The truth conditions that semantics is after are defined on the ground of a metaphysical notion of truth, whereas the only notion of truth that can be relevant to psychology is an epistemological notion: i.e. psychology may be interested in, and may have something to say about the procedures by which we come to regard a sentence as true, not about the conditions on which it is "objectively" true. (shrink)

In this article I explore the problem of the transition from violence to politics in Hannah Arendt’s thought from the perspective of her reflections on the question of war. My purpose is to show, in the first place, that the concept of “development” is inadequate to understand, in Arendtian terms, the passage from violence to politics and, secondly, to suggest an alternative understanding of this passage through the analysis of Arendt’s interpretation of the Greek and Roman treatment of the Trojan (...) War. I indicate, in this way, that instead of addressing the transition as derivation or conversion, Arendt highlights the role of interruption and discontinuity in the transition from violence to politics. (shrink)

Mucopolysaccharidosis VI is an autosomal recessive lysosomal storage disorder associated with severe disability and premature death. The presence of a mucopolysaccharidosis-like disease in indigenous ethnic groups in Colombia can be inferred from archaeological findings. There are several indigenous patients with mucopolysaccharidosis VI currently receiving enzyme replacement therapy. We discuss the ethical and economic considerations, regarding both direct and indirect costs, of a high-cost orphan disease in a marginalised minority population in a developing country.

Objective: The present work aims to conduct the first naturalistic empirical investigation of the process and outcome assessment of functional psychotherapy treatment. The FP model of psychotherapy is rooted in psychoanalysis and integrates the verbal communication approach founded on transference and countertransference dynamics with the analysis of bodily processes.Method: The study sample included ten patients recruited on a voluntary basis and treated by clinicians in their private practices. Each patient received FP with an average duration of 40 h. Therapies had (...) weekly sessions, were audio-recorded with the patient’s written consent, and lasted for an average of 10 months. Outcome and process tools included the Minnesota Multiphasic Personality Inventory-2 and the Luborsky’s the Core Conflictual Relationship Theme, used to assess therapeutic benefit, and the Metacognition Assessment Scale and the Italian Discourse Attributes Analysis Program system, used to evaluate therapeutic benefit and process. The MMPI-2 was used also in the follow-up assessment.Results: Results show that FP had a positive therapeutic outcome on the patients assessed in this study, and that the therapeutic benefits were maintained over time. Some specific features of the FP approach were found to contribute more than others to the observed therapeutic benefits.Conclusion: The current investigation constitutes a first step toward assessment of the therapeutic effectiveness of FP. Future developments should apply the methodology to a larger sample, possibly introducing different methodologies to enable detection of specific bodily oriented processes and techniques. (shrink)

Power-law city-size distributions are a statistical regularity researched in many countries and urban systems. In this history of science treatise we reconsider Felix Auerbach’s paper published in 1913. We reviewed his analysis and found (i) that a constant absolute concentration, as introduced by him, is equivalent to a power-law distribution with exponent $$\approx 1$$ ≈ 1, (ii) that Auerbach describes this equivalence, and (iii) that Auerbach also pioneered the empirical analysis of city-size distributions across countries, regions, and time periods. We (...) further investigate his legacy as reflected in citations and find that important follow-up work, e.g. by Lotka (Elements of physical biology. Williams & Wilkins Company, Baltimore, 1925) and Zipf (Human behavior and the principle of least effort: an introduction to human ecology, Martino Publishing, Manfield Centre, CT (2012), 1949), does give proper reference to his discovery—but others do not. For example, only approximately 20% of city-related works citing Zipf (1949) also cite Auerbach (Petermanns Geogr Mitteilungen 59(74):74–76, 1913). To our best knowledge, Lotka (1925) was the first to describe the power-law rank-size rule as it is analyzed today. Saibante (Metron Rivista Internazionale di Statistica 7(2):53–99, 1928), building on Auerbach and Lotka, investigated the power-law rank-size rule across countries, regions, and time periods. Zipf’s achievement was to embed these findings in his monumental 1949 book. We suggest that the use of “Auerbach–Lotka–Zipf law” (or “ALZ-law”) is more appropriate than “Zipf’s law for cities”, which also avoids confusion with Zipf’s law for word frequency. We end the treatise with biographical notes on Auerbach. (shrink)

Many philosophers have argued that logical pluralism is not compatible with the normativity of logic. They developed different versions of the collapse argument: if two logics are correct, then the weaker one will be normatively irrelevant. In this paper, I argue that the collapse argument is based on a controversial premise: the assumption that every logic can be characterized by the same bridge principle. I provide a solution to the collapse argument based on the modification of this premise, maintaining both (...) logical pluralism and the normativity of logic. (shrink)

El presente trabajo tiene como objetivo fundamental discutir críticamente algunas de la tesis principales del planteo hilpineano sobre los artefactos técnicos y establecer las limitaciones inherentes a su modelo de autoría. Con este propósito se reconstruyen, en primer término, los conceptos vertebradores de la posición de Hilpinen para luego indagar sus supuestos a través de un análisis de su aplicación al campo de producción contemporánea y al territorio de los bioartefactos. The principal aim of this paper is discuss Hilpinen's main (...) theses concerning technical artifacts and to indicate some limitations to his model of authorship. We first reconstruct the essential arguments of Hilpinen's perspective then we explore its assumptions through an analysis of its application to the realms of contemporary production and bio-artifacts. (shrink)

This article investigates the doctrine of intellectual memory in Descartes. In his writings, Descartes recognized not only a bodily memory, explainable in purely physiological terms, but also an intellectual or spiritual memory. In this article, I investigate whether Descartes postulated an intellectual memory for theological reasons or for philosophical reasons. From the analysis of certain texts in which Descartes explains what intellectual memory is, the paper will show that Descartes appeals, for strictly philosophical reasons, to intellectual memory to explain some (...) processes of reminiscence that occur in the human being. In contrast to what some contemporary commentators on the Cartesian doctrine of memory have argued, Descartes’s motivations for postulating intellectual memory are not theological. (shrink)

This essay aims to show that a phenomenological account of animal behavior can shed light on an ethological approach to alterity, and vice versa. The interface between ethology and phenomenology–which, as it is argued, is intelligible only with reference to a shared dimension of affection–is framed by means of the phenomenological concept of intentionality, which appears as a generative force of the organism, its behavior and surrounding world. This means that intentionality does not shape stable structures, but plastic and dynamic (...) processes that bound both the genesis of an organism and its surrounding world. Formation is thus understood as an epigenetic development, which suggests that natural forms are the result of a movement that goes from the general to the particular, from the most broad and regular structures of experience, to the multifarious proliferation of perspectives. (shrink)