The 1830s and 1840s are the formative years of modern public health in Britain, when the poor law bureaucrat Edwin Chadwick conceived his vision of public health through public works and began the campaign for the construction of the kinds of water and sewerage works that ultimately became the standard components of urban infrastructure throughout the developed world. This book first explores that vision and campaign against the backdrop of the great "condition-of-England" questions of the period, of what rights and (...) expectations working people could justifiably have in regard to political participation, food, shelter and conditions of work. It examines the ways Chadwick's sanitarianism fit the political needs of the much-hated Poor Law Commission and of Whig and Tory governments, each seeking some antidote to revolutionary Charitism. It then reviews the Chadwickians' efforts to solve the host of problems they met in trying to implement the sanitary idea: of what responsibilities central and local units of government, and private contractors, were to have; of how townspeople could be persuaded to embark on untried public technologies; of where the new public health experts were to come from; and of how elegant technical designs were to be fitted to the unique social, political and geographic circumstances of individual towns. Rejecting the view that Chadwick's program was a simple response to an obvious urban problem Professor Hamlin argues that at the time a "public health" focusing narrowly on sanitary public works represented a retreat of public medicine from involvement with the great social issues of the Industrial Revolution. In exploring the views of medical men who were critical of Chadwick, Hamlin suggests the parameters of a public health that might have been, in which concern for health and well-being becomes the foundation of a public medicine that is a principal guarantor of social justice. This book offers modern public heatlh professionals elements of a forgotten professional heritage that might be useful in responding to the bewildering range of health problems we now confront. (shrink)

In a recent paper, Negri and Pavlović (Studia Logica 1–35, 2020) have formulated a decidable sequent calculus for the logic of agency, specifically for a deliberative see-to-it-that modality, or dstit. In that paper the adequacy of the system is demonstrated by showing the derivability of the axiomatization of dstit from Belnap et al. (Facing the future: agents and choices in our indeterminist world. Oxford University Press, Oxford, 2001). And while the influence of the latter book on the study of (...) logics of agency cannot be overstated, we note that this is not the only axiomatization of that modality available. In fact, an earlier (and arguably purer) one was offered in Xu (J Philosophical Logic 27(5):505–552, 1998). In this article we fill this lacuna by proving that this alternative axiomatization is likewise readily derivable in the system of Negri and Pavlović (Studia Logica 1–35, 2020). (shrink)

This book offers a new and original hypothesis on the origin of modal ontology, whose roots can be traced back to the mathematical debate about incommensurable magnitudes, which forms the implicit background for Plato’s later dialogues and culminates in the definition of being as dynamis in the Sophist. Incommensurable magnitudes – also called dynameis by Theaetetus – are presented as the solution to the problem of non-being and serve as the cornerstone for a philosophy of difference and becoming. This shift (...) also marks the passage to another form of rationality – one not of the measure, but of the mediation. The book argues that the ontology and the rationality which arise out of the discovery of incommensurable constitutes a thread that runs through the entire history of philosophy, one that leads to Kantian transcendentalism and to the philosophies derived from it, such as Hegelianism and philosophical hermeneutics. Readers discover an insightful exchange with some of the most important issues in philosophy, newly reconsidered from the point of view of an ontology of the incommensurable. These issues include the infinite, the continuum, existence, and difference. This text appeals to students and researchers in the fields of ancient philosophy, German idealism, philosophical hermeneutics and the history of mathematics. (shrink)

Catholic theologians after Trent saw the Protestant teaching about the remnants of original sin in the justified as one of the ‘chief ’ errors of Protestant soteriology. Martin Luther, John Calvin, Martin Chemnitz, and many Protestant theologians believed that a view of concupiscence as sinful, strictly speaking, did away with any reliance on good works. This conviction also clarified the Christian’s dependence on the imputed righteousness of Christ. Catholic theologians condemned this position as detracting from the work of Christ who (...) takes away the sins of the world. The rejection of this teaching—and the affirmation of Trent’s statement that original sin is taken away and that the justified at baptism is without stain or ‘immaculate’ before God—is essential for understanding Catholic opposition to Protestant soteriology. Two Spanish Dominican Thomists, Domingo de Soto and Bartolomé de Medina, rejected the Protestant teaching on imputation in part because of its connection with the view on the remnants of original sin in the justified. Adrian and Peter van Walenburch, brothers who served as auxiliary bishops of Cologne in the second half of the seventeenth century, argued that the Protestants of their time now agreed with the Catholic Church on a number of soteriological points. They also drew upon some of their post–Tridentine predecessors to offer a Catholic account of the imputation of Christ’s righteousness. Nonetheless, the issue of sin in the justified remained a point of serious controversy. (shrink)

The aim of this study is to analyse a passage of the pseudoepigraphic Carmen de resurrectione which relates to insipientes, interpreted as those who do not accept that the rational observation of nature proves the existence of a unique creator God. Such a refusal is believed to make them worthy of eternal damnation. The resulting concept of sapientia involves both ratio and voluntas; it is also connected with gnoseology and soteriology. A similar concept can be found in the Aquitanian poetry (...) of the fifth century and in the theology of the so-called Semipelagians. This similarity calls into question the traditional dating and the supposed area of origin of the Carmen. (shrink)

Dans la dernière phase de sa vie et de ses recherches, Michel Henry a fait dialoguer sa propre phénoménologie de la vie avec le kérygme et la pensée chrétienne, estimant que, depuis ses origines, le christianisme a vécu la révélation de Dieu non pas comme une connaissance mais comme une vie, la Vie même de Dieu dans laquelle les hommes sont invités à entrer, une vie qui configure les êtres humains à partir de la perspective trinitaire comme des fils dans (...) le Fils, relisant ainsi le christianisme en philosophe, ou comme une archi-phénoménologie. Grâce à la visée philosophique, les principes fondamentaux du christianisme peuvent avoir une nouvelle explicitation rationnelle, et la pensée chrétienne en tant que telle, agissant comme un prisme interprétatif, contribue à jeter un éclairage différent sur les principes généraux et les stratégies opérationnelles de la phénoménologie. De cette façon, on acquiert deux lieux forces, qui amènent Henry à mettre en évidence, d’une part, la connotation phénoménologique du premier et d’autre part, mais simultanément, à défendre le droit et l’importance de l’attention au phénomène chrétien par l’investigation philosophique. Parmi les nombreux thèmes pris en considération par Henry, pour cet essai, nous avons choisi d’analyser la relation Trinité-humanité et le concept de vérité du christianisme, que Henry oppose à la vérité du monde. (shrink)

Gaetano Rametta,Roberto Formisano | : Le présent essai tente de dégager les structures fondamentales de la philosophie de la religion de Fichte après 1800. Une attention particulière est accordée à l’Initiation à la vie bienheureuse et à la Doctrine de l’État. La connaissance théorique, la version johannique de la chrétienté, ainsi qu’une nouvelle conception de l’État sont interprétées ici comme autant de visages différents d’un système philosophique strictement interconnecté. Dans sa période berlinoise, Fichte n’a plus conçu le sujet comme (...) le premier principe de sa Doctrine de la science, mais plutôt comme l’« image » transcendantale au travers de laquelle s’écoule le flot d’une vie indivisée et spirituellement transfigurée. | : The present essay tries to show the fundamental structures of Fichte’s philosophy of religion after 1800. Particular attention is focused on the Introduction to a Blessed Life and the Theory of the State. Theoretical knowledge, John’s version of Christianity, and a new concept of the State are here interpreted as different faces of a strictly interconnected philosophical system. In his Berliner period, Fichte did not conceive the Subject any more as the “first principle” of his Doctrine of science, but rather as the transcendental “image” through which flows the stream of an undivided and spiritually transfigured Life. (shrink)

Antonio Negri, one of the world's leading scholars on Baruch Spinoza (1632-1677) and his contemporary legacy, offers a straightforward explanation of the philosopher's elaborate arguments and a persuasive case for his ongoing relevance. Responding to a resurgent interest in Spinoza's thought and its potential application to contemporary global issues, Negri demonstrates the thinker's special value to politics, philosophy, and related disciplines. Negri's work is both a return to and an advancement of his initial affirmation of Spinozian thought (...) in _The Savage Anomaly_. He further defends his understanding of the philosopher as a proto-postmodernist, or a thinker who is just now, with the advent of the postmodern, becoming contemporary. Negri also connects Spinoza's theories to recent trends in political philosophy, particularly the reengagement with Carl Schmitt's "political theology," and the history of philosophy, including the argument that Spinoza belongs to a "radical enlightenment." By positioning Spinoza as a contemporary revolutionary intellectual, Negri addresses and effectively defeats twentieth-century critiques of the thinker waged by Jacques Derrida, Alain Badiou, and Giorgio Agamben. (shrink)

This paper provides a proof-theoretic study of quantified non-normal modal logics. It introduces labelled sequent calculi based on neighbourhood semantics for the first-order extension, with both varying and constant domains, of monotone NNML, and studies the role of the Barcan formulas in these calculi. It will be shown that the calculi introduced have good structural properties: invertibility of the rules, height-preserving admissibility of weakening and contraction and syntactic cut elimination. It will also be shown that each of the calculi introduced (...) is sound and complete with respect to the appropriate class of neighbourhood frames. In particular, the completeness proof constructs a formal derivation for derivable sequents and a countermodel for non-derivable ones, and gives a semantic proof of the admissibility of cut. (shrink)

Kan demokrati - folkets magt - realiseres. Forfatteren gennemgår dette på baggrund af den konflikt, der altid har været mellem den påtvungne magt og den valgte magt.

Large portions of mathematics such as algebra and geometry can be formalized using first-order axiomatizations. In many cases it is even possible to use a very well-behaved class of first-order axioms, namely, what are called coherent or geometric implications. Such class of axioms can be translated to inference rules that can be added to a sequent calculus while preserving its structural properties. In this work, this fundamental result is extended to their infinitary generalizations as extensions of sequent calculi for both (...) classical and intuitionistic infinitary logic. As an application, a simple proof of the infinitary Barr’s theorem without the axioms of choice is shown. (shrink)

Geometric theories are presented as contraction- and cut-free systems of sequent calculi with mathematical rules following a prescribed rule-scheme that extends the scheme given in Negri and von Plato. Examples include cut-free calculi for Robinson arithmetic and real closed fields. As an immediate consequence of cut elimination, it is shown that if a geometric implication is classically derivable from a geometric theory then it is intuitionistically derivable.

This book continues from where the authors' previous book, Structural Proof Theory, ended. It presents an extension of the methods of analysis of proofs in pure logic to elementary axiomatic systems and to what is known as philosophical logic. A self-contained brief introduction to the proof theory of pure logic is included that serves both the mathematically and philosophically oriented reader. The method is built up gradually, with examples drawn from theories of order, lattice theory and elementary geometry. The aim (...) is, in each of the examples, to help the reader grasp the combinatorial behaviour of an axiom system, which typically leads to decidability results. The last part presents, as an application and extension of all that precedes it, a proof-theoretical approach to the Kripke semantics of modal and related logics, with a great number of new results, providing essential reading for mathematical and philosophical logicians. (shrink)

In this text, I connect the concept of existence worked out by Heidegger with the concepts of radical understanding. Under this concept I mean the idea that existence is the radical content of every understanding. The fact that according to Heidegger existence is understanding is then explained through their common structure: existence is possibility as well as understanding is directed prominently to possibility. But, as it is shown through wider references to ancient as well as to some contemporary discussions, possibility (...) introduces in the structure of existence a certain incommensurability: that is why existence can never be reduced to a positive, actual reality, but is always “something more” than actuality. (shrink)

La complessa, profonda e articolata costruzione filosofica di Michel Henry (1922-2002), sviluppata nell’arco di più di quaranta anni, è interamente dominata dalla passione per la verità e dalla fedeltà alla ricerca. Per comprenderla a fondo è necessaria una solida conoscenza della tradizione filosofica e fenomenologica a lui precedente, che tenga conto non solo del pensiero di Heidegger e Husserl ma anche — tra gli altri — di Cartesio, Kant, Hegel, Merleau-Ponty e Sartre. Sulla base di una at...

: I shall discuss the relationship between the interventionist theory of causation and free action. Interventionist accounts of causation define causation on the basis of “intervention”. These theories can be reductive, if they explain causes on the basis of free human interventions, or non-reductive, if they consider causes and interventions as two inter-defined concepts, where interventions are regarded as explicitly not human. I will show that the dilemma between reductive and non-reductive interventionist theories of causality can be overcome in favour (...) of reductive accounts, with regard to what causation is in an anthropological sense, and with regard to the causal explanation of phenomena. Non-reductive accounts, explaining causes based on interventions and defining interventions as special causes create a dangerous explanatory circularity between cause and intervention and are not able to give a general and explanatory idea of causation. Reductive interventionist theories, by contrast, do not suffer from this circularity. Keywords: Causation; Free Action; Experiment; Interventionist Theory of Causality; Anthropomorphism L’azione libera e le teorie interventiste della causalità Riassunto: Intendo discutere il rapporto tra la teoria interventista della causalità e l’azione libera. Gli approcci interventisti alla causalità definiscono la causazione sulla base dell’“intervento”. Queste teorie possono essere riduttive, se spiegano le cause in base all’intervento umano come libero intervento umano, oppure non-riduttive, se considerano cause e interventi come due concetti inter-definiti, dove gli interventi sono considerati come esplicitamente non umani. Intendo mostrare che il dilemma tra teorie interventista della causalità di tipo riduttivo e non-riduttivo può essere superato in favore degli approcci riduttivi, con riferimento a ciò che la causazione è in senso antropologico e con riferimento alla spiegazione causale dei fenomeni. Gli approcci non-riduttivi, spiegando le cause sulla base di interventi e definendo gli interventi come cause speciali, creano una perniciosa circolarità esplicativa tra cause e interventi e non sono in grado di dare un’idea generale ed esplicativa della causazione. Le teorie interventiste riduttive, al contrario, non soffrono di questa circolarità. Keywords: Causazione; Azione libera; esperimento; Teoria interventista della causalità; Antropomorfismo. (shrink)

In Subversive Spinoza , Antonio Negri spells out the philosophical credo that inspired his radical renewal of Marxism and his compelling analysis of the modern state and the global economy by means of an inspiring reading of the challenging metaphysics of the seventeenth-century Dutch-Jewish philosopher Spinoza. For Negri, Spinoza's philosophy has never been more relevant than it is today to debates over individuality and community, democracy and resistance, modernity and postmodernity.

In the present article, the role of Gestalt concepts in clarifying the issues of perception is evaluated. Grounded in anti-atomism, Gestalt assumed organizing forces intrinsic to perception. Insofar these were identified with singularity preference, Gestalt is criticized for having failed to distinguish between perception and thought.

Il CRED, Centro di ricerca per l’estetica del diritto, ha sede presso il Dipartimento di Giurisprudenza ed Economia dell’Università Mediterranea di Reggio Calabria.

The paradox marking Spinoza’s reappearance in modernity is well known. If Mendelssohn wished to “give him new credence by bringing him closer to the philosophical orthodoxy of Leibniz and Wolff,” and Jacobi, “by presenting him as a heterodox figure in the literal sense of the term, wanted to do away with him definitively for modern Christianity”—well, “both failed in their goal, and it was the heterodox Spinoza who was rehabilitated.” The Mendelssohn-Jacobi debate can be grafted onto the crisis of a (...) specific philosophical model. It generates a figure of Spinoza capable of assuaging the exacerbated spiritual tension of that epoch, and of constituting the systematic preamble of the relation between power and substance—between subject and nature. Spinoza, the damned Spinoza, had a resurgence in modernity as a Romantic philosopher. Lessing won out by recognizing in Spinoza an idea of nature which was capable of balancing the relation between feeling and intellect, freedom and necessity, and history and reason. Herder and Goethe, against the subjective and revolutionary impatience of the Sturm und Drang, based themselves on this powerful image of synthesis and recomposed objectivity: Spinoza is not only the figure of Romanticism; he constitutes its grounding and its fulfillment. The omnipotence of nature was no longer to break off into the tragedy of feeling, but it was to triumph over it, by opposing it to a kingdom of completed forms. Spinoza’s first reception within Romanticism was thus an aesthetic reception, a perception of motion and perfection, of dynamism and forms. And it remained such, even when the general frame and the particular components of Romanticism were subjected to the labor of philosophical critique. Fichte, the real philosophical hero of Romanticism, considered both Spinoza’s and Kant’s systems to be “perfectly coherent,” in the incessant ontological movement of the I. For the Schelling of the 1790s, the assertion of a radical opposition between 1 critical philosophy and dogmatic philosophy—that is, between a philosophy of the absolute I founding itself on the critical philosophy and a dogmatic philosophy of the absolute object and Spinozism—was quickly resolved into an analysis of action which dialectically took on the weight of the objective. Far from becoming antinomial, the absolute position of the I composes itself into a necessary process which, above tragedy, exalts the “spiritual automatism” of the relation between subject and substance. The aesthetic dimension of this synthesis consists in ceaselessly and tirelessly bringing back power and substance, the productive element and the form of production, to perfection. Romanticism, according to Hegel, is characterized by a capacity to overcome the pure objectivity of the ideal and the natural as a true idea of beauty and truth, initially to destroy the union of the idea and its reality, and to locate the latter in the difference, so as then to bring to manifestation the inner world of absolute subjectivity and reconstruct its objectivity where the overcoming of sensibility is appeased in the absolute character of the result. The filiation of this process is still Lessingian, but the new dialectic expresses and articulates its motivations, while insisting on the propaedeutic of the beautiful along the path leading to the absolute. Spinoza, a certain Spinoza, becomes the central figure in this process. (shrink)

A sequent calculus is given in which the management of weakening and contraction is organized as in natural deduction. The latter has no explicit weakening or contraction, but vacuous and multiple discharges in rules that discharge assumptions. A comparison to natural deduction is given through translation of derivations between the two systems. It is proved that if a cut formula is never principal in a derivation leading to the right premiss of cut, it is a subformula of the conclusion. Therefore (...) it is sufficient to eliminate those cuts that correspond to detour and permutation conversions in natural deduction. (shrink)

A way is found to add axioms to sequent calculi that maintains the eliminability of cut, through the representation of axioms as rules of inference of a suitable form. By this method, the structural analysis of proofs is extended from pure logic to free-variable theories, covering all classical theories, and a wide class of constructive theories. All results are proved for systems in which also the rules of weakening and contraction can be eliminated. Applications include a system of predicate logic (...) with equality in which also cuts on the equality axioms are eliminated. (shrink)

The axiomatic presentation of modal systems and the standard formulations of natural deduction and sequent calculus for modal logic are reviewed, together with the difficulties that emerge with these approaches. Generalizations of standard proof systems are then presented. These include, among others, display calculi, hypersequents, and labelled systems, with the latter surveyed from a closer perspective.

Introduzione.--Federico Enrico Jacobi.--Carlo Leonardo Reinhold.--Enesidemo (Graziadio Ernesto Schulze).--Sigismondo Beck.--Salomone Maimon.--Conclusione.

"One of the most significant figures of current political thought."--New Statesman.