Coherent-ambiguity aversion is defined within the smooth-ambiguity model as the combination of choice-ambiguity and value-ambiguity aversion. Five ambiguous decision tasks are analyzed theoretically, where an individual faces two-stage lotteries with binomial, uniform, or unknown second-order probabilities. Theoretical predictions are then tested through a 10-task experiment. In tasks 1–5, risk aversion is elicited through both a portfolio choice method and a BDM mechanism. In tasks 6–10, choice-ambiguity aversion is elicited through the portfolio choice method, while value-ambiguity aversion comes about through the (...) BDM mechanism. The behavior of over 75 % of classified subjects is in line with the KMM model in all tasks 6–10, independent of their degree of risk aversion. Furthermore, the percentage of coherent-ambiguity-averse subjects is lower in the binomial than in the uniform and in the unknown treatments, with only the latter difference being significant. The most part of coherent-ambiguity-loving subjects show a high risk aversion. (shrink)

Il volume raccoglie diversi saggi su teologi ambrosiani dei decenni centrali del XX secolo.

Porfirio constitutes an essencial tie in the transition of ancient thought into the Medieval. His writings (he takes in the Enneadas of Plotino and systematically comments the works of Plato and Aristotle), offer a unitary interpretation of both systems which have enormously influenced in the medieval philosophic tradition (Saint Augustine, Boecio, Thomas Aquinas, etc.), a tradition which may be presented as the different forms of Platonism aristotelized, or aristoteleanism platonized.

In one of his last writings, Life: Experience and Science, Michel Foucault argued that twentieth-century French philosophy could be read as dividing itself into two divergent lines: on the one hand, we have a philosophical stream which takes individual experience as its point of departure, conceiving it as irreducible to science. On the other hand, we have an analysis of knowledge which takes into account the concrete productions of the mind, as are found in science and human practices. In order (...) to account for this division, Foucault opposed epistemologists such as Cavaillès and Canguilhem to phenomenologists such as Merleau-Ponty and Sartre but, also, and more particularly, he opposed Poincaré to Bergson. The latter was presented by Foucault as being the key-figure of the ?philosophy of experience? at the beginning of the twentieth century. Fifteen years later, in his Deleuze and in the Logics of Worlds, Alain Badiou again uses this dual structure in his interpretation of the past hundred years of French thought. He employs a series of oppositional couples: himself and Deleuze, Lautmann and Sartre, and, finally, Brunschvicg and Bergson. On the one hand a ?mathematical Platonism? and on the other a ?philosophy of vital interiority.? This Manichean reading of philosophy, and the strategic use of the figure of Bergson has, itself, a long tradition. It was also proposed by Althusser who, following Bachelard, opposed his standpoint to any form of ?empiricism.? Althusser developed his thought from a tradition of Marxist thinkers and ideologists, which included Politzer's and Nizan's critique of bourgeois philosophy and, even before that, neo-Kantians such as the philosophers of the Revue de métaphysique et de morale. The aim of this essay is to deconstruct and to put into its precise context of production this series of genealogies which entails the mobilization of Bergsonism and of the name ?Bergson.? By doing so, I hope to weight the importance of Bergsonism in twentieth-century French philosophy, in both its ?positive? and its ?negative? aspect. The essay will proceed regressively, taking into account figures such as Althusser, Badiou, Deleuze, Foucault, Canguilhem, Cavaillès, Sartre, Merleau-Ponty, but also Polizer, Brunschvicg and Alain. The conclusion of the essay is an attempt at reading the ?Bergson renaissance? in the light of new discoveries in genetics and the cognitive sciences and to tie it to the renewal of studies in the history of French philosophy. (shrink)

In the literature there are two well-established but opposite readings of Arendt: as an agonistic theorist and as a deliberative one. In between these two positions a smaller number of scholars have argued that in Arendt these two dimensions can to a large extent be reconciled. This paper follows this third path but tries to bring it one step further. In particular, it defends the idea that those scholars who have proposed this third reading of Arendt have fallen short of (...) revealing the degree to which deliberation and agonism are, for her, interwoven. Through an original reading of Arendt’s views on judgment, persuasion, distinction and Eichmann’s banality, the paper clarifies why, for her, agonism and deliberation are not only compatible but actually mutually dependent. In other words, it clarifies why she believes that there can be no deliberation without agonism and no agonism without deliberation. (shrink)

Premessa p.9 Capitolo I: Identità ebraica e nuovo pensiero p.13 Capitolo II: Qohelet nel “nuovo pensiero” p.81 Capitolo III: Etica e politica: un dialogo tra religioni? p. 149 Capitolo IV: Dal trascendentalismo all’esteriorità: fondazione etica della maestria p.207 Capitolo V: Dal primato della politica al primato dell’etica p.245 Capitolo VI: Emmanuel Lévinas: per una trascendenza non idolatrica p.287 Capitolo VII: Dall’umanismo dei superbi all’umanismo dell’altro uomo p.231.

Zalamea’s book is as original as it is belated. It is indeed surprising, if we give it a moment’s thought, just how greatly behind schedule philosophical reflection on contemporary mathematics lags, especially considering the momentous changes that took place in the second half of the twentieth century. Zalamea compares this situation with that of the philosophy of physics: he mentions D’Espagnat’s work on quantum mechanics, but we could add several others who, in the last few decades, have elaborated an extremely (...) timely philosophy of contemporary physics (see for example Bitbol 2000; Bitbol et al. 2009). As was the case in biology, philosophy – since Kant’s crucial observations in the Critique of Judgment, at least – has often “run ahead” of life sciences, exploring and opening up a space for reflections that are not derived from or integrated with its contemporary scientific practice. Some of these reflections are still very much auspicious today. And indeed, some philosophers today are saying something truly new about biology... (shrink)

Central figures in the phenomenological tradition, such as Aron Gurwitsch, Jean-Paul Sartre, and Maurice Merleau-Ponty, drew extensively on gestalt psychology in their writings. The dialogue between phenomenology and psychology they began continues today in the field of embodied cognitive science. We take up this conversation starting from Aron Gurwitsch’s rich phenomenological analysis of the perception of the cultural world. Gurwitsch’s phenomenological descriptions of the perception of the cultural world bear a striking resemblance to work in embodied cognitive science that takes (...) its inspiration from Gibson’s ecological psychology. Gibson coined the term “affordance” to refer to the possibilities for action that can be directly perceived by persons [Gibson 1979]. However, Gibson from his earliest writings made a distinction between a universal, strictly individual and nonsocial form of perception and a perception of the world that was subject to social and cultural influences. We use Gurwitsch to argue against Gibson’s individualist understanding of direct perception. Each affordance that can be selected as an object of perception refers to a wider sociocultural context, which Gurwitsch called an “order of existence”. We end our paper by taking up the question of the relation of phenomenological description of the perceptual world and explanations of perceptual experience provided by embodied cognitive science. (shrink)

This article will attempt to show that from the beginning of the letter of Eusebius of Nicodemia to Paulinus of Tyre, the meaning of ὁμοούσιος should be sought in the opposition on the part of the Council of Nicea to the divisive doctrine of hypostases by Arius and his followers. The assertion of the similarity or identity of nature or ousia between the Father and the Son that ὁμοούσιος suggests is traceable to the teaching of Alexander of Alexandria, but also (...) of Eusthatius of Antioch, so that it could be thought that in Nicea a convergence between the two major opponents of Arius could have taken place, in the same way in which it had occurred over the Antiochene formula of 325. Analysis of the doctrine of ὁμοούσιος by Athanasius confirms that the term was opposed to the divisive interpretation of the hypostases within Arianism. The second part of the article, takes into consideration the study on the interpretation of the Nicene ὁμοούσιος proposed by P. F. Beatrice. The Author argues that Beatrice’s thesis, which attempts to trace the introduction of the term in the Nicene Creed back exclusively to Constantine, with the agreement of Eusebius of Caesarea, is not backed by the documentation at our disposal. (shrink)

Mahamudra and Atiyoga are particular forms of Buddhist spirituality: Mahamudra, the `Great Seal', is considered by Tibetan teachers to be the essence of both the short path and the final instructions that conclude the gradual common and esoteric paths of Buddhist doctrines; Atiyoga or `Extreme Union' represents the Buddhist Dzogchen or `Great Completeness' doctrine. This volume comprises the translations, commentaries on and transliterations of some ancient Tibetan texts, authored by Buddhist mystics and Tantric teachers of Mahamudra and Atiyoga. The first (...) two texts are ascribed to Tilopa (928-1009). They are 'Advice on the Great Seal' (Phyag rgya chen po'i man ngag) and "The Treasury of Hymns" (Do ha mdzod). The third text is entitled 'The Introduction to Awareness - Natural Liberation through Seeing Nakedly' (Rig pa ngo sprod gcer mthong rang grol). Its author is Padmasambhava, the legendary Buddhist guru hailing from an ancient Indian kingdom known as Uddiyana. (shrink)