This is the first in a seven-volume series, to be based on The Jerusalem Conferences. Each volume is devoted to a specific topic, the first five following the division of Spinoza's "Ethics, the sixth dealing with Spinoza's social and political thought and the concluding one with the philosopher's life and origins. All papers are in English, yet present a wide-ranging picture of contemporary study of Spinoza's philosophy worldwide. Among the contributions to the present volume are Alan Donagan's "Substance, Essence and (...) Attribute in Spinoza," Edwin Curley's "On Jonathan Bennett's Interpretation of Spinoza's Monism," followed by Bennett's "Reply," Alexandre Matheron's "Essence, Existence and Power in Spinoza" and Herman De Dijn's "Metaphysics as Ethics." Papers are also presented by Margaret D. Wilson, Emilia Giancotti, Yirmiyahu Yovel, Jean-Luc Marion, Pierre Macherey, Jacqueline Lagrie, Don Garrett, Yosef Ben-Shlomo and Sylvain Zac. All participants present major papers, the book thus being the outcome of a long-standing interest in Spinozistic thought by a group of first-rate scholars. The book includes an index of subjects and proper names. (shrink)

Research in the field of management has increasingly focused on strategies and tools related to corporate sustainability. Of the tools examined, codes of ethics have been found to play a primary role. Many studies have investigated the content of such codes, as well as their capacity to condition the behaviour of people within organizations. However, few studies have considered the intrinsic quality of codes of ethics. This study aims to investigate the impact that specific factors—firm size, degree of internationalization and (...) industry effect—can have on the quality of codes of ethics. Based on a sample of 248 listed Italian companies, the results of the empirical analysis show that the quality standard is particularly high in larger companies and in those firms operating in industries in which relationships established with critical stakeholders—and disclosure to those stakeholders—play a crucial role. These results have interesting implications for both researchers and practitioners. (shrink)

By focussing on the logical relations between scientific theories and religious beliefs in his book Where the Conflict Really Lies, Alvin Plantinga overlooks the real conflict between science and religion. This conflict exists whenever religious believers endorse positive factual claims to truth concerning the supernatural. They thereby violate an important rule of scientific method and of common sense, according to which factual claims should be endorsed as true only if they result from validated epistemic methods or sources.

Consistency with the formal Church’s thesis, for short CT, and the axiom of choice, for short AC, was one of the requirements asked to be satisfied by the intensional level of a two-level foundation for constructive mathematics as proposed by Maietti and Sambin From sets and types to topology and analysis: practicable foundations for constructive mathematics, Oxford University Press, Oxford, 2005). Here we show that this is the case for the intensional level of the two-level Minimalist Foundation, for short MF, (...) completed in 2009 by the second author. The intensional level of MF consists of an intensional type theory à la Martin-Löf, called mTT. The consistency of mTT with CT and AC is obtained by showing the consistency with the formal Church’s thesis of a fragment of intensional Martin-Löf’s type theory, called \, where mTT can be easily interpreted. Then to show the consistency of \ with CT we interpret it within Feferman’s predicative theory of non-iterative fixpoints \ by extending the well known Kleene’s realizability semantics of intuitionistic arithmetics so that CT is trivially validated. More in detail the fragment \ we interpret consists of first order intensional Martin-Löf’s type theory with one universe and with explicit substitution rules in place of usual equality rules preserving type constructors -rule which is not valid in our realizability semantics). A key difficulty encountered in our interpretation was to use the right interpretation of lambda abstraction in the applicative structure of natural numbers in order to model all the equality rules of \ correctly. In particular the universe of \ is modelled by means of \-fixpoints following a technique due first to Aczel and used by Feferman and Beeson. (shrink)

This chapter contains sections titled: Introduction Nietzsche's Socio‐Physiology and the Question of Sovereignty Nietzsche versus Liberalism on Freedom and Resistance Freedom and Resistance in Nietzsche's Later Thought On the Necessity of Conflict for Freedom: Nietzsche's Critique of the Subject.

Interpretations of Poetry and Religion is the third volume in a new critical edition of the complete works of George Santayana that restores Santayana's original text and provides important new scholarly information.Published in the spring of 1900, Interpretations of Poetry and Religion was George Santayana's first book of critical prose. It developed his view that "poetry is called religion when it intervenes in life, and religion, when it merely supervenes upon life, is seen to be nothing but poetry." This statement (...) and the point of view it espoused contributed significantly to the debate between science and religion at the turn of the century, and its eloquence and clearsightedness continue to have an impact on current discussions about the nature of religion.Interpretations of Poetry and Religion affronted Santayana's peers with its assault on literary and religious pieties of the cultivated classes. William James called its philosophy of harmonious and integral ideal systems nothing less than "a perfection of rottenness."In his insightful introductory essay, Joel Porte observes that while Santayana's theory of correlative objects, his espousal of the "ideal" - the normal human affinity for abstraction - and exaltation of the imagination may have offended some at Harvard, these ideas had a significant influence on other Harvard scholars T.S. Eliot and Santayana's "truest disciple," Wallace Stevens.Herman J. Saatkamp, Jr., heads the Department of Philosophy and Humanities at Texas A & M University. William G. Holzberger is a Professor of English at Bucknell University. Joel Porte is Whiton Professor of American Literature at Cornell University. (shrink)

This second volume arising from the Frontiers in American Philosophy Conference held at Texas A&M University is "festive, celebrating the diversity of thought and influences in American philosophy," say its editors. In these thirty-six essays, there is no attempt to define an American ethos; in fact, the editors conclude that, even pragmatism, identified by Tocqueville as America's defining attribute, should not be described as a national philosophy. It is, as Gerard Deledalle notes in his essay, "the new universal philosophy, because (...) it is the philosophy of experience and democracy that is any nation's `manifest destiny.'" These articles, by thoughtful scholars from North America and several European nations, look forward through the developments presently shaping philosophical inquiry in the United States and backward to the origins and plurality of the American intellectual heritage. Not a parochial or narrow perspective, the focus on American philosophy sharpens the dialogue that clarifies and explicates American thought in the context of a world community. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:258 HISTORY OF PHILOSOPHY To make this theme conspicuous to the reader, the author deals with three topics in Aristotle's first philosophy: the path from beings to the primary instance of being, the study of sensible substance, and the distinction between the potential and the actual. Grene's essay on the most perplexing of Aristotle's works is the least satisfactory in her study. Though she acknowledges that the path of (...) thg Aristotelian first philosopher is not easy, her analysis of the school X67oLmakes the road more facile than it, in fact, is. For example, what is the relation between Wisdom (the science of principles and causes), the science of being-qua-being, and the science of immovable substance? How can the latter be universal and, at the same time, have as its object one kind of being? Why does Aristotle dismiss substrate in the sense of compound of form and matter as a candidate for substance? It would seem to satisfy his criteria of thisness and separability better (or at least in more instances) than substrate in the sense of form. Finally, it is hard to avoid Ross's conclusion (Aristotle's Metaphysics, Vol. 1, pp. ci) that Aristotle in Book Z moves away from the view that the primary ontological units are sensible individuals toward the view that they are pure forms. The real is either the object of definition (and this appears to be Aristotle's view for the most part in Book Z) or it is the individual (the doctrine of the Categories); it cannot, on Aristotelian grounds, be both. Grene's resolution of the difficulty will not bear scrutiny. She says (p. 205): "Definition is of the universal. But the object of definition is the real substance, the being-what-it-is of the thing. This is substance and not universal." The incompatibility of the first and third sentences in this passage constitutes what Grene refers to (p. 205) as "a very perplexing situation indeed;" and they also reflect the "double meaning" which "pervades Aristotle's whole treatment of substance" (Ross, Aristotle, p. 166). It is the doctrine of the first sentence which comes to the fore in Book Z, for there Aristotle concludes (i) that ot~r is r6 I"L~Tv e~tL and maintains (ii) that rb rl ~v rival 'will belong to nothing which is not a species of a genus' (1030"12-13). And we hardly need be reminded that an Aristotelian species is not an individual. Grene, it seems to me, relieves our perplexity somewhat, but only by blurring the oscillation in Aristotle's mind on this point, e.g., when she implies that the unambiguous doctrine of Book Z is that "as far as the perceived world goes, the naturalist's specimen, the individual of a type, the member of a class, is the prototype of the real" (p. 205). In very readable prose Grene has given us a picture of Aristotle that is at once engaging and in most respects faithful to the interests and outlook of her model. She says in a bibliographical note that her book is "meant more for the undergraduate reader or the general public than for scholars already conversant both with the text and the tradition" (p. 257). I suggest that the account Grene has given us is stimulating and refreshing also for the scholar. JosxAtt B. GOULD,JR. Glaremont Graduate School La filosofia medievale: Antologia di testi. Edited by Nicola Abbagnan0. (Bari: Editori Laterza, 1963. Pp. 440. -----Coll. del Candelaio. L. 2700.) it is the purpose of this, the second volume in the Antologia di testi filosofici to appear under the general editorship of the fine Italian scholar, Nicola Abbagnano, to provide an introduction to the history of mediaeval philosophy through the presentation of selected primary source materials in Italian translation. The book could have been a significant addition to the sparse philosophical literature of the period that is now available BOOK REVIEWS 259 to the non-Latin reader; instead, it turns out to be a sort of catalogue of opinions on a wide variety of philosophical topics held by many of the thinkers active in the period: between St... (shrink)

Apresentação dos artigos que compõe o Dossiê "Etnociências e Autossustentabilidade de Povos Tradicionais".

At head of title: The Johns Hopkins University. Institute for the Study of Law.

Within the framework of the present call for papers, the article reflects on the tensions that the pandemic exacerbated between health as a universal right, the particular rights of indigenous peoples, and the regional health practices of these peoples. From there, it aims to analyze the way in which through the regulations and protocols to prevent the spread of Covid-19, sanctioned by the State of Argentina, forms of government were administered in Foucauldian terms to make people live that came into (...) tension and excluded other ways of living belonging to indigenous peoples. In order to problematize these exclusions, we will focus mainly on the claims made by the indigenous movement and, in particular, by Mapuche communities and organizations, which were articulating a request for them to let them live. Letting live implied a complaint regarding the implementation of health measures which, as they were being managed, did not guarantee access to health for these peoples within the biomedical system, nor the continuity of their own health practices and systems. (shrink)

Este artigo examina e compara Kant e Nietzsche enquanto pensadores do conflito. Argumenta-se no § 1 que, para ambos os filósofos, o conflito desempenha um papel essencial e construtivo em vários domínios de seu pensamento, e que ambos nos oferecem um rico conjunto de insights sobre as qualidades produtivas do conflito. Contudo, Kant não é capaz de formular um conceito genuinamente afirmativo do conflito que faça jus aos prodigiosos poderes produtivos por ele descritos. Em vez disso, ele promove uma guerra (...) de extermínio (Vernichtungskrieg) filosófica contra toda guerra, destinada a negá-la em favor de uma reivindicação absoluta pela paz ('paz perpétua'). Como nos mostra a análise de "Zum ewigen Frieden" no § 2, a possibilidade de ação construtiva requer a eliminação da guerra em favor da paz perpétua por meio do Estado de Direito, e o conflito é, na melhor das hipóteses, produtor de sua própria negação. A parte final do artigo se volta para Nietzsche em busca de um modelo conceitual que permita uma compreensão genuinamente afirmativa do conflito e seus potenciais produtivos. A filosofia da vida de Nietzsche é uma ontologia do conflito que culmina em um ideal de maximização da tensão baseado em um equilíbrio de poderes mais ou menos equânimes. Argumenta-se que a noção nietzschiana de afirmação da vida nos compromete com uma posição que se situa entre a guerra kantiana e o direito cosmopolita, focando a nossa atenção nas relações antagônicas que se estabelecem tanto no interior quanto entre uma pluralidade de ordenamentos jurídicos. This article examines and compares Kant and Nietzsche as thinkers of the conflict. It is argued in paragraph one that conflict plays a fundamental and constructive role for both philosophers in several domains of their thought, and that both of them offer us a rich set of insights on the productive qualities of conflict. However, Kant is unable to formulate a genuinely affirmative concept of conflict that does justice to the prodigious productive powers described by him. Instead, he promotes a termination philosophical war (Vernichtungskrieg) against all war intended to negate it in favor of an absolute vindication for peace ('perennial peace'). As evidenced by "Zum ewigen Frieden" analysis in paragraph two, the possibility of a constructive action requires the elimination of war for the perennial peace through the Rule of Law, and conflict is, at its best, producer of its own negation. The closing part of the article turns to Nietzsche in search of a conceptual model to genuinely understand conflict and its productive potential. Nietzsche's life philosophy is an ontology of conflict that culminates in an ideal of maximizing tension based on a balance of more or less equitable powers. It is argued that Nietzsche's notion of affirmation of life commits us to a position that is between Kantian war and the cosmopolitan law, bringing to our attention the antagonistic relations within and among a plurality of legal systems. (shrink)

La montée des populismes ramène à l’avant-plan une question souvent négligée : la colère politique pousse-t-elle à l’action ou à l’inaction? Plus fondamentalement, nous cherchons ici à savoir si la propension à l’engagement politique est plus grande lorsqu’elle s’adosse au cynisme ou, au contraire, lorsqu’elle s’adosse au pragmatisme. L’analyse est menée sur deux fronts, l’un empirique, l’autre théorique. Dans le premier cas, la European Social Survey sert de corpus, avec plus de 100 000 répondants, répartis dans 12 pays, sur une (...) période de douze ans. L’analyse théorique s’appuie sur les réflexions de William James et de John Dewey, deux fondateurs du pragmatisme moderne. Ce double effort tend à corroborer l’approche pragmatique, à disqualifier radicalement l’approche cynique et, par ricochet, à s’interroger sur le rôle la colère citoyenne comme levier pour l’action. (shrink)

" The primary U.S. goal in the Third World is to ensure that it remains open to U.S. economic penetration and political control. Failing this the United States exerts every effort to..

The concept of Umwertung, central to Ecce Homo, is marked by discrepancies and incongruities that seem to defy philosophical comprehension. This paper focuses on the problem of Yes-saying and No-saying at the core of Umwertung. How can total affirmation be combined with radical critique, as Nietzsche claims? Nietzsche's favoured idiom of warfare exhibits the incommensurability of these positions, but it also points to a deeper problem: in waging war against idealism, Nietzsche risks repeating idealism, conceived as a war to the (...) death against other forms of life and thought. In §2 idealist warfare is analysed more closely, and in §3 it is contrasted with Nietzschean warfare, cinceived as an agonal form of oppositional thinking that avoids repeating idealism. This model of warfare is, however, undermined by the affirmative and destructive excesses of Nietzsche's text, and §4 proposes a different approach to the problem of Yes- and No-saying. On this approach, the affirmation of reality as war or conflictual multiplicity demands 1. the adoption of antagonistic positions with destructive intent against life-negating positions , but also 2. the overcoming of every antagonistic position in favour of an 'impossible' or fictional standpoint in the relation between antagonists; this alone allows all antagonistic positions to be affirmed. This approach is proposed as a general way to make sense of the fictional qualities of Ecce homo, its excesses and incongruities, and in §5 it is applied as a corrective to the account of Umwertung as a comparative practice proposed by Gerd Schank. (shrink)

This paper aims to consider some semantic aspects of the phenomenon of hermeneutical injustice overlooked in recent literature. First, we examine different cases of hermeneutical injustices and we propose to classify them according to their semantic structure. The core of this classification lies in the distinction between cases related to problems of content and cases related to problems of circulation of social concepts. Second, we criticize a semantic conception, implicit in much of the literature concern- ing hermeneutical injustice, according to (...) which concepts are mere labels. We show that this conception cannot provide an adequate understanding of the different cases of hermeneutical injustice that we identify: first, because it fails to capture the dynamics of conceptual change or refinement that these cases involve and, second, because it leads to diagnosing them as mere problems of concept application. (shrink)

This paper studies consumers’ reactions and resistance to being responsibilized for making climate-friendly food choices. While resistance to consumer responsibilization has been studied from an individual experiential perspective, we examine its collective characteristics. We do this by tracing the controversial marketing campaign of a Swedish poultry producer, encouraging consumers to “do something simple for the climate” by eating chicken rather than beef. In our analysis of social media comments and formal complaints to the consumer protection authority, we mobilize Foucault’s notion (...) of counter-conduct to analyse subtle forms of resistance to consumer responsibilization. We identified four interrelated yet distinct forms of consumer counter-conduct: _challenging truth claims, demanding ‘more,’ constructing ‘the misled consumer,’_ and _rejecting vilification._ By theorizing these counter-conducts, we demonstrate how consumers collectively contested both the means and ends of responsibilization—but not the underlying premise of individualized responsibility. Thus, our study helps to explain how consumers’ resistance reproduces, rather than undermines, responsibilization. (shrink)

Kant's Grundlegung zur Metaphysik der Sitten is popular as an introduction into his philosophy and into fundamental ethics in general. Its third chapter is, nevertheless, a notoriously difficult text. According to many interpreters, it raises questions rather than answering them. This article tries to answer some questions which often remain unclear even in the secondary literature: how is the logical structure of the chapter; what exactly is the synthetic character of the categorical imperative; how does freedom function as the third, (...) connecting term in this synthesis; what is the relationship between questions concerning the possibility and the validity of the categorical imperative? In his own words, Kant wants to give here 'a deduction of the principle of morality' but also of the concept of freedom. The double use of the term 'deduction' needs an accurate interpretation. One thesis of the article is that the deduction of freedom must not be identified with the problematic deduction of the categorical imperative. The deduction of the concept of freedom has a more modest function within the proof of the possibility of the categorical imperative. This means that the question concerning the proof of its validity is still open; but the very idea that such a proof is neither possible nor necessary evokes already the notion of the factum der Vernunft. (shrink)

Individual eschatological images are rarely a research subject that applies in-depth interviews and qualitative methods of analysis. Due to the use of simple questionnaire measures, knowledge about possible variations in personal images of heaven or hell is very poor. Furthermore, data concerning any connection between personality and eschatological images is scarce. The research project presented in the article was an attempt to apply a narrative method and to combine qualitative and simple quantitative methods to describe the wide variety of individual (...) views of heaven, hell, and purgatory. The relationship between individual eschatological images, denominational culture, and the chosen dimension of personality—i.e., hope understood in Erik Erikson's terms as a relatively stable conviction that the world is meaningful, ordered and friendly towards people—was also explored. The research was conducted among religiously engaged Christians from two denominational groups: Catholics and Lutherans. (shrink)

Le note marginali latine nelle versioni olandesi di opere di Descrates di J. H. Glazemaker, di G. Crapulli.--Sul concetto spinoziano di mens, di E. Giancotti Boscherini.

La conception naturaliste de l'homme comme conatus n'est pas liee chez Spinoza a une conception ethique utilitariste, egoiste ou hedonique. Au contraire, et paradoxalement, elle est susceptible de s'accommoder d'une pensee ethique qui, a son stade le plus developpe, consiste en de tres hautes vertus et des sentiments religieux eleves. Ceci n'est possible que parce que le conatus est interprete comme capable d'une activite libre. Cette liberte est concue, non pas comme une realisation, par la volonte, de valeurs qui seduisent (...) sans necessitation, mais comme une activite emanant de maniere spontanee ou quasi-automatique d'une source autonome, c. a. d. non determinee par l'exterieur. (shrink)

This paper is an interpretation of the precise meaning of Spinoza's provocative theses that "right is might", and that the real basis of political and other authority is power. The possibility condition of these radically modern theses — that imply the end of traditional theologico-political thinking — is a peculiar naturalistic theology. At the same time, this paper provides a brief, but thorough introduction to Spinoza's political philosophy. Some aspects of it which are often neglected, such as the intricate relationship (...) beween the law and the mores of the people, are given their due weight. (shrink)