Pubblicato nel 1942,"L'Etica nel Fascismo e la filosofia del Diritto e della Storia" costituisce una revisione critica, che arriva alle fonti del Sistema Etico-Sociale fascista, capace di risolvere il problema dei valori umani al servizio dell'Idea, segnando così il trapasso da una civiltà all'altra.Scopo dell'autore è che le nuove generazioni, dal rinnovamento della vita del popolo italiano, sappiano trarre le ragioni filosofico-sociali per definire l'opera Mussoliniana quale punto fermo della Storia contemporanea.Avendo il Duce mutato leggi, usi e costumi del popolo (...) italiano, ha così instaurato un'etica nuova.Altro punto fondamentale si rivela dalla dinamica del Sistema, ossia le infinite realizzazioni in ogni campo dell'attività umana, come in quello della politica.Ogni cosa rientra, nel quadro del vasto disegno, nella superba architettura del nuovo sistema etico-sociale, in perfetta armonia di spiriti e volontà.Alla teoria corrisponde l'azione;ogni attività è regolata da un unico motore: lo Stato Etico Fascista. (shrink)

Neoclassical economics assumes that individuals have stable and context-independent preferences, and uses preference satisfaction as a normative criterion. By calling this assumption into question, behavioural findings cause fundamental problems for normative economics. A common response to these problems is to treat deviations from conventional rational choice theory as mistakes, and to try to reconstruct the preferences that individuals would have acted on, had they reasoned correctly. We argue that this preference purification approach implicitly uses a dualistic model of the human (...) being, in which an inner rational agent is trapped in an outer psychological shell. This model is psychologically and philosophically problematic. (shrink)

Priority of the “self” is thought to be evolutionarily advantageous. However, evidence for this priority has been sparse. In this study, subjects performed a gender categorization task on self- and non-self target faces preceded by either congruent or incongruent periliminal or subliminal primes. We found that subliminal primes induced a priming effect only on self target faces. This discovery of a self-specific priming effect suggests that functional specificity for faces may include timing as well as spatial adaptations.

Various writers have attempted to use the sender–receiver formalism to account for the representational capacities of biological systems. This article has two goals. First, I argue that the sender–receiver approach to representation cannot be complete. The mammalian circadian system represents the time of day, yet it does not control circadian behaviours by producing signals with time of day content. Informative signalling need not be the basis of our most basic representational capacities. Second, I argue that representational capacities are primarily about (...) control, and only when specific conditions obtain does this control require informative signalling. (shrink)

This note replies to a comment by Daniel Hausman on our paper ‘Preference purification and the inner rational agent: a critique of the conventional wisdom of behavioural welfare economics’. We clarify our characterisation of behavioural welfare economics and acknowledge that Hausman does fully endorse this approach. However, we argue that Hausman’s response to our critique, like behavioural welfare economics itself, implicitly uses a model of an inner rational agent.

Edward Aloysius Pace, philosopher and educator, by J. H. Ryan.-Neo-scholastic philosophy in American Catholic culture, by C. A. Hart.- The significance of Suarez for a revival of scholasticism, by J. F. McCormick.- The new physics and scholasticism, by F. A. Walsh.- The new humanism and standards, by L. R. Ward.- The purpose of the state, by E. F. Murphy.- The concept of beauty in St. Thomas Aquinas, by G. B. Phelan.- The knowableness of God: its relation to the theory of (...) knowledge in St. Thomas, by Matthew Schumacher.- The modern idea of God, by F. J. Sheen.- The analysis of association of its equational constants, by T. V. Moore.- Bibliography (p. 224-225) - Character and body build in children, by Sister M. Rosa McDonough. Bibliography (p. 248-249) - The moral development of children, by Sister Mary.- Medieval education (700-900) by T. J. Shahan.- The need for a Catholic philosophy of education, by George Johnson. (shrink)

Este artículo presenta una visión histórica de la utopía social cristiana en la Edad Media.Se pone de presente que la praxis social y religiosa conducida por la Iglesiainstitucional en ese periodo de tiempo está relacionada con una crisis u ocaso de lautopía social cristiana, entendida ésta como la búsqueda de una sociedad en la queimpere la igualdad social y religiosa, que se rija por el principio de misericordia, y queesté abierta no sólo a los elegidos, sino a todos los sereshumanos, (...) con especial predilección por los pobres, como primeros destinatarios delmensaje cristiano. Se presenta la Edad Media como un periodo de tiempo que se guiópor una mentalidad religiosa y una praxis económica y social que ocultó la utopía, lacual resurgió en el humanismo y en algunas prácticas evangelizadoras en el NuevoMundo. (shrink)

Music is an ancient and ubiquitous form of human expression. One important component for which music is sought after is its aesthetic value, whose appreciation has typically been associated with largely learned, culturally determined factors, such as education, exposure, and social pressure. However, neuroscientific evidence shows that the aesthetic response to music is often associated with automatic, physically- and biologically-grounded events, such as shivers, chills, increased heart rate, and motor synchronization, suggesting the existence of an underlying biological platform upon which (...) contextual factors may act. Drawing on philosophical notions and neuroscientific evidence, I argue that, although there is no denying that social and cultural context play a substantial role in shaping the aesthetic response to music, these act upon largely universal, biological mechanisms involved with neural processing. I propose that the simultaneous presence of culturally-influenced and biologically-determined contributions to the aesthetic response to music epitomizes Baumgarten’s equation of sensory perception with taste. Taking the argument one step further, I suggest that the heavily embodied aesthetic response to music bridges the cleavage between the two discrepant meanings—the one referring to sensory perception, the other referring to judgments of taste—traditionally attributed to the word “aesthetics” in the sciences and the humanities. (shrink)

John Tradescant the Elder was probably born in England in the 1570s. The earliest known historical record of his life documents his marriage to Elizabeth Day, at Meopham on 18 June 1607.1 A long career working as gardener in the service of England’s nobility—among his employers were Robert and William Cecil, Edward Wotton, and George Villiers —provided numerous opportunities for travel abroad in pursuit of the exotic species for which his eminent employers clamored. As a result of his voyages, Tradescant (...) not only imported hundreds of plant varieties for his clients, but also amassed thousands of artefacts and other.. (shrink)

Among Leibniz’s contributions to the philosophy of mind, two topics bear relevance to contemporary discussions in cognitive sciences: the mind-body problem, and the universal language. Leibniz’s deterministic view rejects inter-substance causality between mental and bodily states, as well as between mental or bodily states of different individuals. In addition, Leibniz believed in the need to enhance communication through a universal language based on symbolic representations. Here I reconsider Leibniz’s ideas in the light of experimental evidence coming from mirror neurons. These (...) recently discovered brain cells, responsive to both action execution and observation, are thought to enable the interpretation of the action performer’s intentions through their representation in the observer’s own brain, thus storing embodied shared representations. I propose that mirror neurons’ cross-modal responsiveness, whereby seeing an action being performed by somebody else triggers similar neural response to that of performing that action oneself, can be interpreted as an instantiation of intersubstance causality. I suggest that mirror neurons’ properties speak not only to the non-dualistic equation, supported by brain science in general, whereby in a given individual, mental states arise from bodily states but also introduce the possibility that bodily states may arise from someone else’s bodily states. In addition, I propose that this automatic embodied flow of information between individuals (from performer to observer) bears relevance to Leibniz’s intuitions on symbols. Specifically, I suggest that the shared representations stored in mirror neurons, thought to enable the interpretation of the action performer’s intentions, may be seen as a biological instantiation of Leibniz’s planned, but never realized, universal characteristic. (shrink)

The self/non-self distinction is essential for survival, but its neural bases are poorly understood. Studies have sought neural specificity for 'self ' in cortical regions. However, behavioural evidence showing that humans are able to single out self-relevant information in the absence of awareness suggests that the cognitive self/non-self distinction might be rooted in subcortical structures involved in automatic, unconscious functions. Here we employ subliminal presentation of self and non-self faces and repetition suppression to show neural specificity for 'self ' in (...) the brainstem reticular formation, providing the first evidence for self/non-self distinction in subcortical structures. Our finding suggests that the brainstem may act as a neural substrate for the sense of 'self '. (shrink)

Ever since the popular revolt of December 2001, Argentinian political life changed radically, with the force of a ’destituting power’ which runs through all daily demonstrations in the streets of Buenos Aires. The occupations of the city exhibit new political subjectivities organized in the form of assemblies, which are characterized by the capacity of mobilization and the public expression of social demands, outside of the traditional mediation of institutions.

Relying on some auxiliary assumptions, usually considered mild, Bell’s theorem proves that no local theory can reproduce all the predictions of quantum mechanics. In this work, we introduce a fully local, superdeterministic model that by explicitly violating ‘settings independence’—one of these auxiliary assumptions, requiring statistical independence between measurement settings and systems to be measured—is able to reproduce all the predictions of quantum mechanics. Moreover, we show that contrary to widespread expectations, our model can break settings independence without an initial state (...) that is too complex to handle, without visibly losing all explanatory power, and without outright nullifying all of experimental science. Still, we argue that our model is unnecessarily complicated and does not offer true advantages over its non-local competitors. We conclude that while our model does not appear to be a viable contender to its non-local counterparts, it provides the ideal framework to advance the debate over violations of statistical independence via the superdeterministic route. (shrink)

Este artículo trabaja con el concepto de juventud aceptado dentro de la sociología y la psicología social y lo lleva a un contexto concreto, la sociedad chilena. El concepto se modifica a partir de una serie de mecanismos de carácter negativo y se crea un particular imaginario social. Ese imaginario social representa a los jóvenes, en la mayoría de los casos, como un sector marginal y conflictivo de la sociedad. El análisis este universo social, legitimado por la familia, los medios (...) de comunicación y otras agencias de socialización, resulta indispensable para comprender la situación y buscar alternativas.This article works with the concept of youth accepted inside the sociology and the social psychology and takes it to a concrete context, the Chilean society. The concept is modified from a series of mechanisms of negative character and there is created an imaginary social individual. This imaginary social one represents the young men, in the majority of the cases, as a marginal and troubled sector of the society. The analysis of this social universe, legitimized by the family, the mass media and other agencies of socialization, turns out to be indispensable to understand the situation and to look for alternatives. (shrink)

Chile’s recent history has gone through a hybrid conjuncture between what has been called the “social outbreak” on October 18, 2019, and the declaration of health emergency by COVID-19 promulgated on March 18, 2020. In such a context, this article describes and interprets two presidential speeches that announce the States of Exception based on conjunctural enemies’ rise. This social problem is investigated from Critical Discourse Studies and Systemic Functional Linguistics, particularly the appraisal system, together with the categories of legitimation proposed (...) by van Leeuwen. This research is positioned from a qualitative perspective and takes as a corpus of analysis the two speeches declaring a State of Exception by President Piñera in 2019 and 2020, respectively. These speeches are available to the public at https://prensa.presidencia.cl/. The results show that an enemy is constructed in both cases by contrasting the actions taken or not, which present negative appreciation valuations in the case of COVID-19 and negative integrity judgments in the case of the social outbreak. In both cases, key social actors emerge that are firmly legitimized within the State of Exception framework, which in turn is based on the categories of authority and moral legitimation. In conclusion, the enemy’s construction is identified in both cases with modification of the actors that interact through a problem, an action, and an agent that solves the problem constructed. (shrink)

A partir de los conceptos de carácter, virtud y amistad propuestos por la ética de la ficción de Wayne Booth, realizamos un análisis comparativo entre los efectos éticos provocados por el territorio y la música en las novelas Península, Península de Hernán Lara Zavala y en El llamado de los tunk’ules de Marisol Ceh Moo. Sugerimos que, a pesar de estar ante dos novelas que comparten el mismo contexto geo-histórico, los efectos éticos causados por el territorio y la música, bajo (...) la idea de Yucatán, guardan diferencias que ameritan llevar a cabo una co- ducción para dilucidar el tipo de compañía literaria que nos ofrecen. (shrink)

Confucius proposes the view of human beings as moral agents that have to behave according to their own individual thinking and reflection. In Analects, I, 4, one of his disciples says: “Have I passed on to others anything that I have not tried out myself?” And in Analects, XIII, 23, Confucius says: “The gentleman agrees with others without being an echo.” That is, when one agrees with others it is because using his (today we will say “his or her”) own (...) understanding he (or she) has arrived at the same conclusions. In Analects, XV, 16, he is quite explicit: “When a man is not in the habit of saying: What shall I think of this? What shall I think of this? I can indeed do nothing with him.” In this sense it is clear that he believes in moral autonomy and in human equality. Contrary to what a lot of scholars think, he is not a communitarian thinker; he is a philosopher who wants people to think by themselves. From this early time in the History of China he was proposing what Socrates defended in Athens; the importance of an internal moral conscience. So, if we can speak about Enlightenment in the Greek world, we cansay that Confucius was an enlightenment figure in the Chinese world. In this sense I believe we can conclude that Confucius is not a good example to argue for “Asian Values”. On the contrary, Confucius presents a universalistic theory that strengthens the position of the individual and of his or her self-cultivation. And if one of the objectives of education is that individuals can think by themselves, don’t we have to conclude that the political implication of this theory for the modern world is democracy? (shrink)

While Isocrates regarded rhetoric not as a rigid discipline, but as a creative and pliable art, it is not possible to standardize art. According to his point of view, good speech depends on certain principles: opportunity ; suitability and novelty. The sophists, according to Isocrates, did not pay attention to these principles, and that was their main mistake. The problem was, however, that it was difficult to teach these principles to the disciples, precisely because rhetoric was a flexible art. Still, (...) although it is not possible to provide fixed rules concerning rhetorical principles, the ancient rhetor provided some useful suggestions in his works which make it possible to reconstruct the nature of these principles. (shrink)

We argue that animals are not cognitively stuck in time. Evidence pertaining to multisensory temporal order perception strongly suggests that animals can represent at least some temporal relations of perceived events.

Prospettivismo e rimitizzazione : Habermas interprete di Nietzsche -- Dioniso, il Crocifisso : Bloch interprete di Nietzsche -- L'eterno nell'attimo : il ritorno e l'eschaton : Nietzsche e Bloch, un confronto postumo.

Recent debates in the history of science aimed at reconstructing the history of scientific diplomacy have privileged the analysis of forms of diplomacy coming from above. Instead, the objective of this paper is to raise awareness of these debates by looking at attempts at scientific diplomacy from below. Such a shift in perspective might allow us to observe the impact of marginalized social agents on the construction of international diplomatic choices. This article particularly focuses attention on how the legacy of (...) Bernalism has fostered the emergence of two different types of science diplomacy. On the one hand, Bernalism has influenced the goals of organizations such as UNESCO and the World Peace Council, which are forms of science diplomacy I would term from above. On the other hand, Bernalism has also been at the origin of radical scientific movements that I propose to interpret as forms of scientific diplomacy from below. These have, in fact, played a cardinal role not only in raising public awareness of the social and political roles of science, but also in the more direct participation of scientists in defining the political objectives of their research activity. From this point of view, I analyze how an association like the World Federation of Scientific Workers proposed (at least in the beginning) greater democratic participation than the top‐down structures of other forms of scientific internationalism. (shrink)

El presente artículo aborda lo que Martin Heidegger llama «pensar inicial» y las condiciones interpretativas que le conducen, para desde allí pensar el lugar histórico de la pregunta por el nosotros, aquellos que pensamos. En un primer momento, indagamos el significado del «pensar inicial», en el primer y en el otro inicio. Tomamos a este como un pensar que proyecta Ser y en el cual quien piensa es proyectado al mismo tiempo a una interrogación por sí-mismo. En un segundo momento (...) exponemos los posibles presupuestos de la interpretación de este pensar inicial, lo que se conecta directamente con el proyecto heideggeriano del pensar histórico, en la pregunta por el nosotros se hace cada vez más apremiante. Desde allí preguntamos por nuestra particularidad en el proyecto de tal pensar inicial. (shrink)

The moral value of Religion could be doubtful from an utilitarian evaluative standpoint. J. S. Mill analysis about that question in Utility of Religion is well-known.However Hume's similar study in his Enquiry Concerning the Principies of Morals is not known in the same degree. There Hume writes that we consider something a virtue when (1) it is useful to others; (2) it is useful to the subject himself; (3) it is immediately agreeable to others; or ( 4) it is immediately (...) agreeable to the person himself. But, if everything which is useful or agreeable must be considered a virtue, onthe contrary everything useless or disagreeable must be a vice. That is the case with Cristian, monkish, or religious virtues, or «vices»?, in general terms. (shrink)

Mental imagery is perceptual processing that is not triggered by corresponding sensory stimulation in the relevant sense modality. Temporal mental imagery is perceptual processing that is not triggered by temporally corresponding sensory stimulation in the relevant sense modality. We aim to show that temporal mental imagery plays an important role in explaining a number of diverse mental phenomena, from the thickness of temporal experience and the specious present to episodic memory and postdictive perception.

This article analyses the Swedish TV series Hållbart näringsliv (HN) to study hegemonic discursive formations over the meaning of the climate crisis. Combining new materialist approaches in discourse studies with a political ecology understanding of the socio-ecological entanglement, we propose the concept of technocratic solutionism to understand how the neo-liberal green economy secures instrumentalist discourses on nature in the Swedish context. The discourse-theoretical analysis of nine HN episodes identifies four nodal points which articulate the technocratic solutionist discourse: capital’s leading role, (...) Nordic exceptionalism, substitutionalism and long-termism. We argue that the climate crisis can be understood as a materiality that dislocates capitalist assemblages, which then, in response, deploy a techno-solutionism discourse to protect the core principles of economic growth and profitability while marginalizing potential radical alternatives. (shrink)

While we perceive events in our environment through multiple sensory systems, we nevertheless perceive all of these events as occupying a single unified timeline. Time, as we perceive it, is unified. I argue that existing accounts of the perceived unity of time fail. Instead, the perceived unity of time must be constructed by integrating our initially fragmented timekeeping capacities. However, existing accounts of multimodal integration do not tell us how this might occur. Something new is needed. I finish the paper (...) by articulating the hurdles that must be overcome to provide an account of the perceived unity of time. (shrink)