“Questo libro era indispensabile per esplorare che cosa è ‘il male’… come opera, da chi è agito, da che cosa origina, come si impianta e si sviluppa, dove, perché. Il male, a differenza del bene, cerca, vuole, esige e usa senza scrupoli il potere. Il male.

Robots are increasingly envisaged as our future cohabitants. However, while considerable progress has been made in recent years in terms of their technological realization, the ability of robots to inter-act with humans in an intuitive and social way is still quite limited. An important challenge for social robotics is to determine how to design robots that can perceive the user’s needs, feelings, and intentions, and adapt to users over a broad range of cognitive abilities. It is conceivable that if robots (...) were able to adequately demonstrate this, humans would eventually accept them as social companions. We argue that the best way to achieve this is using a systematic experimental approach based on behavioral and physiological neuroscience methods such as motion/eye tracking, electroencephalography (EEG), or functional near-infrared spectroscopy (fNIRS) embedded in interactive human-robot paradigms. This approach requires understanding how humans interact with each other, how they perform tasks together and how they develop feelings of social connection over time, and using these insights to formulate design principles that make social robots attuned to the workings of the human brain. In this review, we put forward the argument that the likelihood of artificial agents being perceived as social companions can be increased by designing them in a way that they are perceived as intentional agents that activate areas in the human brain involved in social-cognitive processing. We first review literature related to social-cognitive mechanisms involved in human-human interactions, and high-light the importance of perceiving others as intentional agents to activate these brain areas. We then discuss how attribution of intentionality can positively affect human-robot interaction by (a) fostering feelings of social connection, empathy and prosociality, and by (b) enhancing performance on joint human-robot tasks. Lastly, we describe circumstances under which attribution of intentionality to robot agents might be disadvantageous, and discuss challenges associated with designing social robots that are inspired by neuroscientific principles. (shrink)

From the 2021 Nobel Prize winner in Physics, an enlightening and personal journey into the practice of groundbreaking science In In a Flight of Starlings, already a #1 bestseller in his native Italy, celebrated physicist Giorgio Parisi guides us through his unorthodox yet exhilarating work: investigating the principles of physics by observing the flight of flocks of birds. Studying the movements of these communities, he has realized, proves an illuminating way into understanding complex systems of all kinds-collections of everything (...) from atoms and planets to other animals like ourselves. Along the way, he reflects on the lessons he's taken from a life in pursuit of scientific truth: the importance of serendipity to the discovery of new ideas, the surprising kinship between physics and other disciplines, and the value of science to a thriving society. In so doing, he removes the practice of science from the confines of the laboratory and into the real world. Part elegant scientific treatise, part thrilling journey of discovery, In a Flight of Starlings is an invitation to find wonder in the world around us. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Image and SilenceGiorgio AgambenTranslated by Leland de la Durantaye (bio)[End Page 94]In the Roman pantheon there is a goddess named Angerona, represented with her mouth bound and sealed (ore obligato signatoque).1 Her finger is raised to her lips as if to command silence. Scholars claim that she represents, in the context of pagan mystery cults, the power of silence, although there is no consensus among them as to how (...) to understand this power. Etymologically speaking, myein, the root of the Greek word mysterion, means “to close the mouth, to silence.” At the beginning of the sacred rites in Eleusis a herald “commanded silence” (epittatei tēn siōpen). It is said that that the initiates into these Eleusinian mysteries were required to maintain absolute silence concerning what they had seen and heard during their initiation. Our question is how to understand this silence. Was it a prohibition aimed at keeping a secret doctrine from the uninitiated? Or did it concern, instead, something truly impossible to say?To begin we might ask what sense there might have been in the obligation to remain silent given that it was possible for anyone—including slaves, and thus, potentially, the entire population of Athens—to be initiated into the mysteries. In his early work, “On Philosophy,” Aristotle affirmed that, “the initiates do not need to learn something (mathein ti), but, instead, to be disposed to something, to experience and to undergo something (pathein kai diatethēnai).”2 It would therefore be possible that in the ancient mystery cults the initiate did not learn a doctrine that could be expressed in words (yet had to remain secret), but, instead, experienced something essentially silent, something impossible to say. “A great awe in face of the gods,” we read in the Homeric ode to Demeter, “silences the voice.”3The impossibility of speaking—and the power of silence—has two forms, one joyful and the other disturbing. In myth muteness is often associated with rape. The Romans tell the story of Lara who was punished for her inclination to gossip by being rendered mute and who was then raped in a sacred wood by Mercury (who took advantage of her impossibility of speaking). Before being transformed into a swallow Philomela was raped by Tereus, who cut off her tongue to prevent her from recounting his misdeed. Persephone, raped, kidnapped, and conducted to Hades, remained there silent as the dead. In every one of these cases silence is the painful experience of a privation of speech, of being unable to say what one wishes to say.In Gnostic mythology, the preexisting, eternal, uncreated God contains within himself a female figure which is his silence, Sigē. From his union with Silence Thought is born. “Sigē,” we read in a Valentinian text, “is the mother of all the beings that have emerged from the Abyss. He who has failed to say the unsayable has silenced it; he who was understood the unsayable, has declared it unsayable.”4 Here too silence appears as the experience of an impossibility of saying, as a privation. It is in opposition to this abyssal figure of silence that the church fathers affirmed the primacy of the logos in which God is revealed. Nevertheless, of the power of silence Heidegger would write: “This primordial silence is more powerful than any human potentiality. No one, on his or her own, has ever invented language—that is, has been strong enough to break the power of this silence.”5 [End Page 95]In Kafka’s parable on Ulysses, we are told that the silence of the Sirens is more perilous than their song, and that Ulysses—who realized, as his ship neared them, that the Sirens were silent—put on an act to protect himself from this silence, plugging his ears with wax and having his men tie him to the mast.6 In Kafka’s retelling of the tale, the silence of the Sirens represents a zero degree of song and, following a stubborn tradition that sees in absence the most extreme form of presence, also represents an at once zero and ultimate degree of reality. In this sense Heidegger could write... (shrink)

In this paper I will address some theories of Roman Ingarden and Walter Benjamin in the light of the new reproductive technologies for streaming music. As to Ingarden's theory I argue that, in the case I am bringing into investigation, streaming music experience can bring new light on the problem of the identity of the musical work by creating a continuum in a sequence of performances, and such continuum may account for a sort of ‘fluid’ cross-identity of the music piece (...) variously performed. I also argue that the lack of ‘aura’, in this case, does not devalue the music piece and nevertheless allows for a notable aesthetic fruition. (shrink)

Extramural funding provides major support for biomedical research in academia, and National Institutes of Health (NIH) grants often constitute direct evaluation criteria for promotions and tenure. Therefore, NIH budget trends influence long‐term scientific strategies and career decisions, as well as the progress of science itself. Our analysis of the last 37 years of NIH awards, however, reveals that the success rate of grant applications submitted for funding is negatively related to the total yearly amount of (inflation‐adjusted) NIH extramural expenditure. Instead, (...) as might be expected, the ratio between available funding and the number of submission directly predicts the probability of winning support in any given year. We purport that the considerable success rate variability can be parsimoniously explained by a proportional but delayed reaction of the number of applications to budget fluctuations. As a counterintuitive consequence, grant proposals conceived during lean periods might stand the best chance of success. BioEssays 29:933–936, 2007. © 2007 Wiley Periodicals, Inc. (shrink)

No one knows yet how to organize, in a simple yet predictive form, the knowledge concerning the anatomical, biophysical, and molecular properties of neurons that are accumulating in thousands of publications every year. The situation is not dissimilar to the state of Chemistry prior to Mendeleev's tabulation of the elements. We propose that the patterns of presence or absence of axons and dendrites within known anatomical parcels may serve as the key principle to define neuron types. Just as the positions (...) of the elements in the periodic table indicate their potential to combine into molecules, axonal and dendritic distributions provide the blueprint for network connectivity. Furthermore, among the features commonly employed to describe neurons, morphology is considerably robust to experimental conditions. At the same time, this core classification scheme is suitable for aggregating biochemical, physiological, and synaptic information. (shrink)

We live in a world of breaking news, where at almost any moment our everyday routine can be interrupted by a faraway event. Events are central to the way that individuals and societies experience life. Even life’s inevitable moments—birth, death, love, and war—are almost always a surprise. Inspired by the cataclysmic events of September 11, Robin Wagner-Pacifici presents here a tour de force, an analysis of how events erupt and take off from the ground of ongoing, everyday life, and (...) how they then move across time and landscape. What Is an Event? ranges across several disciplines, systematically analyzing the ways that events emerge, take shape, gain momentum, flow, and even get bogged down. As an exploration of how events are constructed out of ruptures, it provides a mechanism for understanding eventful forms and flows, from the micro-level of individual life events to the macro-level of historical revolutions, contemporary terrorist attacks, and financial crises. Wagner-Pacifici takes a close look at a number of cases, both real and imagined, through the reports, personal narratives, paintings, iconic images, political posters, sculptures, and novels they generate and through which they live on. What is ultimately at stake for individuals and societies in events, Wagner-Pacifici argues, are identities, loyalties, social relationships, and our very experiences of time and space. What Is an Event? provides a way for us all—as social and political beings living through events, and as analysts reflecting upon them—to better understand what is at stake in the formations and flows of the events that mark and shape our lives. (shrink)

Semblanza de G. Tagliacozzo a través de las distintas voces que, desde su infancia hasta su muerte, lo llamaron en su vida: las primeras vocaciones de grandeza , las voces de la academia , la voz de América , la impelente voz de Vico , la voz de los caminos que la naturaleza recorre .Semblance of G. Tagliacozzo through the voices that he followed from his younger age to his death: the first calls for greatness , the voices of academy (...) , the voice of America , the impelling voice of Vico , and the voice of the ways that nature runs. (shrink)

Giorgio Levi Della Vida (1886-1967) was not only an eminent Islamologist, belonging to that tradition of Italian Oriental studies that stretches from Ignazio Guidi to Leone Caetani, Carlo Alfonso Nallino and Francesco Gabrieli - he was also a man with solid roots in his own time. He taught in Naples and Rome, then for the ten years 1939-1948 at the University of Pennsylvania. He was one of the few university teachers who, when the oath of loyalty to the Italian (...) fascist regime was introduced, in October 1931, opted not to accept that act of submission. (shrink)

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem (...) of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty, a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals. (shrink)

He proposes, in his characteristically allusive and intriguing way, a politics of gestureOCoa politics of means without end.Among the topics Agamben takes up are the properly political paradigms of experience, as well as those generally not ...

Parthood and composition are everywhere. The leg of a table is part of the table, the word "Christmas" is part of the sentence "I wish you a merry Christmas", the 13th century is part of the Middle Ages. The Netherlands, Belgium, and Luxembourg compose Benelux, the body of a deer is composed of a huge number of cells, the Middle Ages are composed of the Early Middle Ages, High Middle Ages, and Late Middle Ages. Is there really a general theory (...) covering every instance of parthood and composition? Is classical mereology this general theory? Are its seemingly counter-intuitive features serious defects? -/- Mereology: A Philosophical Introduction addresses the multifaceted and lively philosophical debates surrounding these questions, and defends the idea that classical mereology is indeed the general and exhaustive theory of parthood and composition in the domain of concrete entities. -/- Several examples of parthood and composition, involving entities of different kinds, are scrutinised in depth. Incidentally, mereology is shown to interact in a surprising way with metaontology. Presenting a well-organized and comprehensive discussion of parthood and related notions, Mereology: A Philosophical Introduction contributes to a better understanding of a subject central to contemporary metaphysics. (shrink)

The Italian philosopher Giorgio Agamben has always been an original reader of texts, understanding their many rich and multiple historical, aesthetic, and political meanings and effects. In Profanations, Agamben has assembled for the first time some of his most pivotal essays on photography, the novel, and film. A meditation on memory and oblivion, on what is lost and what remains, Profanations proves yet again that Agamben is one of the most provocative writers of our time. In ten essays, Agamben (...) ponders a series of literary and philosophical problems: the relation among genius, ego, and theories of subjectivity; the problem of messianic time as explicated in both images and lived experience; parody as a literary paradigm; and the potential of magic to provide an ethical canon. The range of topics and themes addressed here attest to the creativity of Agamben's singular mode of thought and his persistent concern with the act of witnessing, sometimes futile, sometimes earth-shattering: the talking cricket in Pinocchio; "helpers" in Kafka's novels; pictorial representations of the Last Judgment, of anonymous female faces, and of "Rosebud," the infamous object of obsession in Citizen Kane. "In Praise of Profanity," the central essay of this small but dense book, confronts the question of profanity as the crucial political task of the moment. An act of resistance to every form of separation, the concept of profanation reorients perceptions of how power, consumption, and use interweave to produce an urgent political modality and desire: to profane the unprofanable. Agamben not only provides a new and potent theoretical model but describes it with a writerly style that itself forges inescapable links among literature, politics, and philosophy.Giorgio Agamben is Professor of Aesthetics at the University of Venice. His many publications include Homo Sacer: Sovereign Power and Bare Life, Remnants of Auschwitz: The Witness and the Archive, The Coming Community, and State of Exception. (shrink)

In this book the Italian philosopher Giorgio Agamben looks closely at the literature of the survivors of Auschwitz, probing the philosophical and ethical questions raised by their testimony."In its form, this book is a kind of perpetual commentary on testimony. It did not seem possible to proceed otherwise. At a certain point, it became clear that testimony contained at its core an essential lacuna; in other words, the survivors bore witness to something it is impossible to bear witness to. (...) As a consequence, commenting on survivors' testimony necessarily meant interrogating this lacuna or, more precisely, attempting to listen to it. Listening to something absent did not prove fruitless work for this author. Above all, it made it necessary to clear away almost all the doctrines that, since Auschwitz, have been advanced in the name of ethics."--Giorgio Agamben. (shrink)

English, French, German, and Italian, with summaries in the same languages.

We explore some aspects of the elusive idea of a "teachable moment" with a special emphasis on the role of emotion, intuition, and imagination as well as intuition, paradox and possibility. The teachable moment occurs when students and teachers genuinely share an interest in better understanding something, some situation, or, in the case discussed, some text, and wish to inquire into the object of mutual concern together. Some of the aesthetic elements of John Dewey's theory of inquiry serve as a (...) way to gain insight into the "logic" of creating and sustaining teachable moments. (shrink)

What is at stake in literature? Can we identify the fire that our stories have lost, but that they strive, at all costs, to rediscover? And what is the philosopher's stone that writers, with the passion of alchemists, struggle to forge in their word furnaces? For Giorgio Agamben, who suggests that the parable is the secret model of all narrative, every act of creation tenaciously resists creation, thereby giving each work its strength and grace. The ten essays brought together (...) here cover works by figures ranging from Aristotle to Paul Klee and illustrate what urgently drives Agamben's current research. As is often the case with his writings, their especial focus is the mystery of literature, of reading and writing, and of language as a laboratory for conceiving an ethico-political perspective that places us beyond sovereign power. (shrink)

This article develops a fresh approach to Jørgensen's Dilemma on the basis of Paul Horwich's “minimalist” view that our notion of truth is implicitly defined by the instances of the equivalence schema “The proposition that p is true if and only if p.” The “deflationary” claim that the truth predicate, far from referring to any deep property of propositions, merely plays the logical function of enabling us to take certain attitudes (e.g., acceptance or rejection) towards propositions the content of which (...) we are not completely acquainted with or do not want to state openly is argued to lend powerful support to the claim that normative reasoning is concerned with the “transmission” of truth and falsity in the very sense in which descriptive reasoning is commonly taken to be. This result is all the more valuable since the “minimal” sense in which normative propositions are ascribed the capability of being either true or false involves no questionable ontological commitment to the existence of a “world of norms” as opposed to the familiar world of objects and their properties. (shrink)

In The Time That Remains, Agamben seeks to separate the Pauline texts from the history of the Church that canonized them, thus revealing them to be "the fundamental messianic texts of the West.

This contribution to the Common Knowledge symposium “Fuzzy Studies: On the Consequence of Blur” is the introduction to its fourth installment. The piece elaborates a new approach, termed “political semiosis,” to tracking event emergence, event formation, and event deformation. This approach enables event analysts to capture the formation and flow of events as they move, take shape, intersect, and form eddies of undecidability. Taking seriously the need to calibrate the dynamic between interpretation and action in event development, political semiosis seeks (...) to construct tools able to assess the capacities of diverse genres to carry events forward or to block events in the paths of their development. (shrink)

Recent evidence in natural and semi-natural settings has revealed a variety of left-right perceptual asymmetries among vertebrates. These include preferential use of the left or right visual hemifield during activities such as searching for food, agonistic responses, or escape from predators in animals as different as fish, amphibians, reptiles, birds, and mammals. There are obvious disadvantages in showing such directional asymmetries because relevant stimuli may be located to the animal's left or right at random; there is no a priori association (...) between the meaning of a stimulus (e.g., its being a predator or a food item) and its being located to the animal's left or right. Moreover, other organisms (e.g., predators) could exploit the predictability of behavior that arises from population-level lateral biases. It might be argued that lateralization of function enhances cognitive capacity and efficiency of the brain, thus counteracting the ecological disadvantages of lateral biases in behavior. However, such an increase in brain efficiency could be obtained by each individual being lateralized without any need to align the direction of the asymmetry in the majority of the individuals of the population. Here we argue that the alignment of the direction of behavioral asymmetries at the population level arises as an “evolutionarily stable strategy” under “social” pressures occurring when individually asymmetrical organisms must coordinate their behavior with the behavior of other asymmetrical organisms of the same or different species. Key Words: asymmetry; brain evolution; brain lateralization; development; hemispheric specialization; laterality; lateralization of behavior; social behavior; theory of games. (shrink)

1. Dioniso, Apollo, Eleusi, Orfeo, Museo, Iperborei, Enigma -- 2. Epimenide, Ferecide, Talete, Anassimandro, Annassimene, Onomacrito (2. ed., 1994) -- 3. Eraclito (2a ed., 1982).

This essay by Giorgio Agamben is based on a lecture given in central France in the summer of 2013. Responding directly to recent occupations and insurrections – from Cairo and Istanbul to London and New York City – Agamben builds upon his existing work in order to develop and clarify his understanding of the political, and in particular, the notion of destituent power. In contrast to attempts to affirm a constituent power independent of a relation to constituted power, which (...) for Agamben both reproduce the governmental structure of the exception and represent the apex of metaphysics, destituent power outlines a force that, in its very elaboration, deactivates the governmental machine. For Agamben, it is in the sensible elaboration of the belonging together of life and form, being and action, beyond all relation, that the impasse of the present will be overcome. Ultimately, Agamben points not only towards what it means to be ungovernable, but the potential of staying so. (shrink)

In this highly topical book, Agamben ultimately arrives at original ideas about the future of democracy and casts a new light on the hidden relationship that ties law to violence.