squares are fundamental features of cities, so nowing more about them as social arenas which is enabling contact between different groups is necessary. In fact, they represent sites of sociability, face to face interaction and at the same time their quality is commonly perceived to be a measurement for social quality of urban life. The concern of this research is how to ensure that public open places use their potential for enhancing social sustainability.

An influencing paradigm which presented as an integrated approach in social, cultural, environmental and economical dimensions is the concept of sustainable Urban Regeneration, which tries to resolve urban challenges, environmental crises and development problems for enhancing quality of life and creating balance between Growth, Preservation and Regeneration. However in recent years social sustainability has gained increased recognition as a fundamental component of sustainable development, beginning to receive political and institutional endorsement within the Urban Regeneration agenda. The first objective of this (...) research is to clarify the Urban Regeneration definitions, Principles and concepts with emphasize on social dimension of Sustainability. It attempts to explore the various aspects of social sustainability including social equity, satisfaction of human needs, well being, quality of life, social interaction, cohesion and inclusion, sense of community and sense of place in urban Regeneration strategies. Later, it specifically concentrates on Sustainable Social Sustainability Strategies in historical Public Squares as one of the main pillars in urban social life. The results of research indicate that a strategic approach including fulfilling s, providing social infrastructures, enhancing public participation, accelerating economic growth, Preservation the historical identity and green space management are the major contributing approaches in urban regeneration strategies to achieve social sustainability in historical Public Squares of cities. (shrink)

Pierre de Fermat is known as the inventor of modern number theory. He invented–improved many methods useful in this discipline. Fermat often claimed to have proved his most difficult theorems thanks to a method of his own invention: the infinite descent. He wrote of numerous applications of this procedure. Unfortunately, he left only one almost complete demonstration and an outline of another demonstration. The outline concerns the theorem that every prime number of the form 4n + 1 is the sum (...) of two squares. In this paper, we analyse a recent proof of this theorem. It is interesting because: it follows all the elements of which Fermat wrote in his outline; it represents a good introduction to all logical nuances and mathematical variants concerning this method of which Fermat spoke. The assertions by Fermat will also be framed inside their historical context. Therefore, the aims of this paper are related to the history of mathematics and to the logic of proof-methods. (shrink)

In this paper, we would show how the logical object “square of opposition”, viewed as semiotic object, has been historically transformed since its appearance in Aristotle’s texts until the works of Vasiliev. These transformations were accompanied each time with a new understanding and interpretation of Aristotle’s original text and, in the last case, with a transformation of its geometric configuration. The initial textual codification of the theory of opposition in Aristotle’s works is transformed into a diagrammatic one, based on a (...) new “reading” of the Aristotelian text by the medieval scholars that altered the semantics of the O form. Further, based on the medieval “Neo-Aristotelian” reading, the logicians of the nineteenth century suggest new diagrammatic representations, based on new interpretations of quantification of judgements within the algebraic and the functional logical traditions. In all these interpretations, the original square configuration remains invariant. However, Nikolai A. Vasiliev marks a turning point in history. He explicitly attacks the established logical tradition and suggests a new alternation of semantics of the O form, based on Aristotelian concepts that were neglected in the Aristotelian tradition of logic, notably the concept of indefinite judgement. This leads to a configurational transformation of the “square” of opposition into a “triangle”, where the points standing for the O and I forms are contracted into one point, the M form that now stands for particular judgement with altered semantics. The new transformation goes beyond the Aristotelian logic paradigm to a new “Non-Aristotelian” logic, i.e. to paraconsistent logic, although the argumentation used in support of it is phrased in Aristotelian style and the context of discovery is foundational. It establishes a bifurcation point in the development of logic. No unique logic is recognized, but different logics concerning different domains. One branch of logic remains to be the “Neo-Aristotelian” one, while the new logic is “Non-Aristotelian”. (shrink)

We are pleased to present this special issue of the journal History and Philosophy of Logic dedicated to the square of opposition.The square of opposition is a diagram and a theory of opposition re...

Kant’s essay Idea for a universal history with a cosmopolitan purpose differs in deep ways from standard Enlightenment views of human history. Although he agrees with many contemporaries that unsocial sociability can drive human progress, he argues that we know too little about the trends of history to offer either metaphysical defence or empirical vindication of the perfectibility of man or the inevitability of progress. However, as freely acting beings we can contribute to a better future, so have grounds for (...) committing ourselves to human progress even if we cannot guarantee or know that it will continue indefinitely. As Kant sees, it, human progress is better seen as a practical assumption—an Idea of Reason—than as a theoretical claim.Keywords: Cosmopolitanism; Historical trends; Ideas of Reason; Immanuel Kant; Philosophy of history; Optimism; Pessimism; Progress; Unsocial sociability. (shrink)

Public Square is one of the main pillars in social life that has effects on the social quality of the urban public space, and improving the level of social interactions of the citizens. Considering the effect of public space in quality of social life, in many modern cities, the public squares that have recently designed and constructed aren’t responsive for social needs, improvement of communications and the social relations of citizens. This matter appears because of poor conditions of cities (...) during modernization and lack of attention to cultural, sociological and psychological needs, therefore analysing the contributing factors on urban quality of successful historical public squares for improving citizens’ quality of life can introduce a guideline for designers and planners to solve contemporary urban problems. In this research, that has been developed based on descriptive procedure, the characteristics of Naghshe-Jahan Square as an active and vibrant historical public square has been examined to realize the effective factors on improving the quality of citizens’ urban life. The results of research indicate that quality of citizen's urban life indicators in historical public square included visual aesthetic (Spatial continuity and hierarchy, emphasis on the axis of symmetry, balance and visual contrast, Sense of closure and introspection,. (shrink)

The historiography on American science and technology in the 1970s is still small, yet there are already three distinct strands of work: studies of countercultural scientists, portrayed as enacting or advocating ‘groovy’ research; studies of the politically polarized debate pitting conservative and libertarian ‘cornucopianists’ against environmentalists and modelers forecasting resource scarcity; and studies of the early commercialization of technoscience (e.g., biotechnology) that took off in the 1980s. Left out, I argue, are a class of ‘square scientists’ with little sympathy for (...) the counterculture, and yet open to (even eager for) a new kind of science oriented to the same problems activists said they wanted science to solve: pollution, mass transit, housing, biomedicine, disability technologies, pedagogical machines, etc. Square scientists at places like NASA and Texas Instruments adapted military-industrial-academic templates to a wide variety of socially ‘relevant’ topics in the 1970s. Yet square scientists still looked to the military-industrial complex for allies, rather than to countercultural colleagues. This potential middle ground remained excluded – contributing, in large part, to the failure of schemes to reorient US R&D to civilian social problems, and to the invisibility of the squares in today's historical accounts. (shrink)

This entry traces the historical development of the Square of Opposition, a collection of logical relationships traditionally embodied in a square diagram. This body of doctrine provided a foundation for work in logic for over two millenia. For most of this history, logicians assumed that negative particular propositions ("Some S is not P") are vacuously true if their subjects are empty. This validates the logical laws embodied in the diagram, and preserves the doctrine against modern criticisms. Certain additional principles (...) ("contraposition" and "obversion") were sometimes adopted along with the Square, and they genuinely yielded inconsistency. By the nineteenth century an inconsistent set of doctrines was widely adopted. Strawson's 1952 attempt to rehabilitate the Square does not apply to the traditional doctrine; it does salvage the nineteenth century version but at the cost of yielding inferences that lead from truth to falsity when strung together. (shrink)

Attentive readers of Bakhtin are familiar with the importance he attributed to “semiliterary” or folkloristic genres and art works. Bakhtin came to the interesting conclusion that emerging and historically representative, types of literary works often build from semi-literary blocks. These blocks may be fragmented and incomplete, purely raw materials from the aesthetic viewpoint. Nonetheless, they are harbingers of the emergence of a significant literary form. This is the case with Red Square, apparently a thriller written by two Soviet defectors, Edward (...) Topol and Fridrikh Neznasky, in reality a significant, albeit semi-literary, historical novel in the style of Walter Scott. All constituents analyzed by Lukács in his famous description of Scott's historical novels are present. (shrink)

This paper aims to analyze the square beyond an architectural element in the city, but weaves this blank slate, with its contemporary socio political atmosphere as a new paradigm. As a result, this research investigates the historical, social and political concept of Meydan – a term which has mostly applied for the Iranian and Islamic public squares. This interpretation, suggested the idea of Meydan as the core of the projects in the city, which historically exposed in formalization of (...) power relations and religious ideologies. In this sense, studying the spatial transformation of Iranian public squares introduces the framework, which is adaptable to contemporary urban context. (shrink)

Wolfgang Stegmüller, the leading German philosopher of science, considers the status of scientific revolutions the central issue in the field ever since "the famous Popper-Lakatos-Kuhn discussion" of a decade and a half ago, comments on "almost all contributions to this problem", and offers his alternative solutions in a series of papers culminating with, and summarized in, his recent "A Combined Approach to Dynamics of Theories. How To Improve Historical Interpretations of Theory Change By Applying Set Theoretical Structures", published in (...) Gerard Radnitzky and Gunnar Andersson, editors, The Structure and Development of Science, issued in the Boston Studies in the Philosophy of Science series, volume 59, 1979, pp. 151-86. Popper views scientific revolutions as rational and due to empirical refutations, but there are no refutations in science. Lakatos agrees and assumes that research programs are refutable and their replacements to be revolutions, but the same arguments he launches against Popper apply to him; moreover, applying his philosophy to itself makes it collapse anyway . Kuhn's view was interpreted to be one of scientific revolutions as quite irrational and as arbitrary as mob action. Stegmüller presents revolution in another interpretation of Kuhn - as non-rational, as based on hopes and value judgment but not on facts. He thinks there are big and small revolutions. And he uses his own modifications of J. D. Sneed's famous formal analysis of scientific theory to make his point. After presenting a summary of Stegmüller's ideas in our own way, which seems to us a clarification of presentation with no change of content, especially due to our stressing all differences of opinion, we apply Stegmüller's idea to itself, the way Stegmüller has done with the view of Lakatos, and with similar results. (shrink)

The term heterotopia (literally means other places), pointed to different places that interrupt the apparent normality of everyday places. In better words, a heterotopia juxtaposes several emplacements in a single real place that are incompatible. In this sense, the production of the heterotopia is a political reaction to the dominant praxis. Urban imaginary, historical memories, and collective imaginations led the monumental architecture to achieve its political status. To activate the collective memory embedded within the urban context, some special public (...) spaces of Tehran provide the primary place of gathering. The memory of past political events gives inspirations to those revolutionaries seeking to create a new state. In the case of Tehran, the production of insurgent urbanism as the result of utopian urbanism achieves its political status through semantic association depends on a historical memory within the collective imagination. In this way, Azadi Square appropriated based on new ideological interpretative. During the 1979 Islamic Revolution, Enqelab Street, and Azadi Square provided the main geography of protest. Azadi Square’s ambivalent nature and the co-existence of nearly incompatible realities made of this square a ‘heterotopia’. Moreover, to connect people with the larger population and to activate the collective memory embedded within the urban context, the previous geographies of protest in Tehran provided the primary space to connect people with the larger population. This research aims to represent the idea of Protest Square as a contemporary global phenomenon, which came to stand as a hopeful process of revolutionary changes from the Middle East to Europe with its distinctive urban characters during the political revolutions and social movements. (shrink)

Contrary to received opinion, the Aristotelian Square of Opposition (square) is logically sound, differing from standard modern predicate logic (SMPL) only in that it restricts the universe U of cognitively constructible situations by banning null predicates, making it less unnatural than SMPL. U-restriction strengthens the logic without making it unsound. It also invites a cognitive approach to logic. Humans are endowed with a cognitive predicate logic (CPL), which checks the process of cognitive modelling (world construal) for consistency. The square is (...) considered a first approximation to CPL, with a cognitive set-theoretic semantics. Not being cognitively real, the null set Ø is eliminated from the semantics of CPL. Still rudimentary in Aristotle’s On Interpretation (Int), the square was implicitly completed in his Prior Analytics (PrAn), thereby introducing U-restriction. Abelard’s reconstruction of the logic of Int is logically and historically correct; the loca (Leaking O-Corner Analysis) interpretation of the square, defended by some modern logicians, is logically faulty and historically untenable. Generally, U-restriction, not redefining the universal quantifier, as in Abelard and loca, is the correct path to a reconstruction of CPL. Valuation Space modelling is used to compute the effects of U-restriction. (shrink)

In this paper we analyze and discuss the historical and philosophical development of the notion of logical possibility focusing on its specific meaning in classical and quantum mechanics. Taking into account the logical structure of quantum theory we continue our discussion regarding the Aristotelian Square of Opposition in orthomodular structures enriched with a monadic quantifier. Finally, we provide an interpretation of the Orthomodular Square of Opposition exposing the fact that classical possibility and quantum possibility behave formally in radically different (...) manners. (shrink)

This is a collection of new investigations and discoveries on the theory of opposition by the best specialists from all over the world. The papers range from historical considerations to new mathematical developments of the theory of opposition including applications to theology, theory of argumentation and metalogic.

In a historical moment when cross-cultural communication proves both necessary and difficult, the work of comparative philosophy is timely. Philosophical resources for building a shared future marked by vitality and collaborative meaning-making are in high demand. Taking note of the present global philosophical situation, this collection of essays critically engages the scholarship of Roger T. Ames, who for decades has had a central role in the evolution of comparative and nonwestern philosophy. With a reflective methodology that has produced creative (...) translations of key Chinese philosophical texts, Ames-in conjunction with notable collaborators such as D.C. Lau, David Hall, and Henry Rosemont Jr.-has brought China's philosophical traditions into constructive cross-cultural dialogue on numerous ethical and social issues that we face today. The volume opens with two parts that share overlapping concerns about interpretation and translation of nonwestern texts and traditions. Parts III and IV-"Process Cosmology" and "Epistemological Considerations"-mark the shift in comparative projects from the metaphilosophical and translational stage to the more traditionally philosophical stage. Parts V and VI-"Confucian Role Ethics" and "Classical Daoism"-might best be read as Chinese contributions to philosophical inquiry into living well or "ethics" broadly construed. Lastly, Part VII takes Amesian comparative philosophy in "Critical Social and Political Directions," explicitly drawing out the broader dimensions of social constitution and the ideal of harmony. The contributors-scholars working in philosophy, religious studies, and Asian studies-pursue lines of inquiry opened up by the work of Roger Ames, and their chapters both clarify his ideas and push them in new directions. They survey the field of Chinese philosophy as it is taking shape in the wake of Ames's contributions and as it carries forward a global conversation on the future of humanity. (shrink)

Explores a crisis of modern America: the dissolution of place that leads to a dangerous rupture of community.

. This paper aims to highlight some peculiarities of the semiotic square, whose creation is due in particular to Greimas’ works. The starting point is the semiotic notion of complex term, which I regard as one of the main differences between Greimas’ square and Blanché’s hexagon. The remarks on the complex terms make room for a historical survey in Aristotle’s texts, where one can find the philosophical roots of the idea of middle term between two contraries and its relation (...) to notions such as difference, position and motion. In the Stagirite’s non-logical works, the theory of the intermediate, or middle term, represents an important link between opposition issues and ethics: this becomes a privileged perspective from which to reconsider the semiotic use of the square, i.e., its inclusion in the semio-narrative structures articulating the sense of texts. (shrink)

This study analyses of the Living Memorial: a counter-monumental installation located since 2014 in the highly contested Szabadság (‘Liberty’) Square in central Budapest, Hungary. The focus on the LM allows showcasing it as a unique type of commemorative installation that not only contests the current Hungarian top-down, hegemonic narrations and practices of memory but also counteracts the country’s politicised and ideologised narrations of the past. The LM is explored as a dialogical ‘nexus’ of, on the one hand, individual, lived experiences (...) of the Holocaust in Hungary in 1944–45 and, on the other, of the wider historical and contemporary socio-historical narratives as well as commemorating practices. Presented in the article – and set against the wider input from memory and commemoration research – the systematic, discourse-ethnographic analysis of the Living Memorial links its discursive and visual as well as spatial aspects with the exploration of various types of spectator engagement. In doing so, the article connects the wider context of memory and commemoration in the national and city spaces – and specifically in the often strongly politicised capital milieus – to the specific, localised contexts of ‘commemorative battlegrounds’ wherein ‘official’ displays of memory clash with, and are opposed by, their bottom-up, counterhegemonic contestations. (shrink)

To salvage traditional logic and traditional square of opposition from the problem of existential import, logicians have been offering solutions for centuries. In this paper, firstly it will be argued that as far as we know, the historically first solution proposed by Abelard in 11th century and by Seuren in 2002 is actually a version of the O-Corner Interpretation of traditional logic, which is generally attributed to the 14th-century logician Ockham. Secondly, it will be advocated that two systems of Abelard (...) and of Ockham have the same logical power. Lastly, the main claim will be that Abelard’s and Seuren’s system shall be favored over Ockham’s system. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Prophecy without Contempt: Religious Discourse in the Public Square by Cathleen KavenyKyle LambeletProphecy without Contempt: Religious Discourse in the Public Square Cathleen Kaveny CAMBRIDGE, MA: HARVARD UNIVERSITY PRESS, 2016. 464 PP. $49.95"The American public square is not a seminar room" (419). This being the case, Cathleen Kaveny's Prophecy without Contempt challenges ethicists, among others, to reconsider the rhetoric of moral address. Rather than a narrow focus on deliberation, (...) Kaveny commends attention to the genre of indictment, and particularly the American jeremiad, as a significant mode of moral address that deserves normative analysis. Kaveny is no partisan of prophecy. But she offers moral and rhetorical criteria of prophetic speech that allow the genre to do its indispensable work.Kaveny's book proceeds in four parts. In the first part she sets the stage for her argument by surveying three prominent accounts of the status of public moral discourse, critiquing each yet drafting them all into a more global [End Page 195] critique of the failure to take into account the central significance of the rhetoric of prophetic indictment. Correcting this neglect in the second part, Kaveny executes a historical retrieval of the American jeremiad, beginning with early Puritan preachers of the Massachusetts Bay Colony. The point of her at times plodding historical reconstruction is that the jeremiad was not originally socially divisive but rather served to build up the community by calling listeners back to a commonly agreed-on covenant. This uniting function of the jeremiad fails in later generations. Some readers will worry that Kaveny's retrieval risks nostalgia insofar as it conforms to a MacIntyrian declension narrative in which golden origins were irreplaceably fractured.This risk, however, is mitigated by the third and fourth parts of the book, in which Kaveny turns to constructive ethics. She argues that the forensic rhetoric of prophetic indictment should be understood as a chemotherapy. It should not be confused with deliberation, the normal form of moral address. Yet, like chemotherapy, used in the right amount it can restore an ailing patient to health. As we have come to expect, Kaveny is especially adept at taking the moral frameworks developed in one sphere and applying them to another. Trading medical analogies for military, Kaveny argues that best practices of ius bellum verborum can be developed from just war criteria. She adds to these rhetorical constraints that prophetic critique be offered against one's own people with whom one identifies through lamentation and hope. Kaveny concludes with advocacy of prophetic humility and irony as necessary elements of prophetic speech in our pluralistic contemporary context.Although written in accessible prose, Kaveny's book deserves rigorous scholarly engagement. She constructs her argument with the gracious interdisciplinarity of a leading scholar of law and theology at the height of her powers. She is methodologically promiscuous but never shallow, drawing on scholarly fields of moral philosophy, biblical studies, American religious history, in-depth case analysis of contemporary arguments about abortion and torture, and historical paradigms of prophetic virtue (and vice). While scholars in each of these fields will find claims worth engaging in Kaveny's text, ethicists will be particularly interested in her argument for a constrained, continuing need for prophetic indictment.My one critique is that her account of prophetic rhetoric is too conservative. Based on her historical retrieval, Kaveny argues that indictment should serve only to call listeners back to an already agreed-on covenant. It is undoubtedly the case, however, that Kaveny's exemplars of indictment such as Jonah, Lincoln, and King innovated and developed the covenant, even as they invoked it. This complaint aside, Kaveny's book is a major contribution to contemporary conceptualizations of the public square, and stands poised to open new directions for moral analysis of religious actors in pluralistic publics. [End Page 196]Kyle LambeletNotre Dame UniversityCopyright © 2017 Society of Christian Ethics... (shrink)

The dualism of emic and etic plays a crucial role in the emergence of three culturally informed approaches of psychology: cross-cultural psychology , cultural psychology and indigenous psychologies , a distinction largely accepted nowadays. Similarities and/or differences between these positions are usually discussed either on the level of phenomena or theory. In this paper, however, the discussion takes place on a meta-theoretical or epistemological level, which is also emerging elsewhere. In following several earlier papers of the author, first, four perspectives (...) are distinguished that underlie present day psychology. Second, these are used as a framework for linking them to the three “camps”. This analysis will show that these perspectives are characterized by different underlying worldviews, interests as well as methodical preferences. Third, it is claimed that this level of discussion is quite fruitful for the ongoing discourse on the three camps, but also helps one to understand, why the duality between emic and etic approaches is—implicitly or explicitly—at the core of these discussions, because their relevance turns out to differ in the three camps. In that sense, the emic/etic duality is used here as a “litmus test” to exemplify these deeper differences between the camps, thereby highlighting them. Fourth, in order to overcome not only the dilemma between the unique and general in psychology, but also to clarify the relation between the individual and culture it is proposed that psychology should take human action as its unit of analysis, thereby connecting historically to the early beginnings of psychology at the end of the 19th century. It will be argued that a culture inclusive action theory may overcome this tension and may help to integrate western and other indigenous psychologies, and hence it could be advantageous to integrate CP and IPs as well. This is possible because the proposed theory hopefully provides a universal framework for psychological concepts, yet allows for their culture specific expression. (shrink)

Both within and among churches that have traditionally held to just war teaching, various formulas in the last fifty years have allowed for the recognition that Christian pacifism is a respectable tradition alongside just war. It is not obvious, however, how historic peace churches can officially reciprocate with the same kind of ecumenical generosity by recognizing the legitimacy of the just war tradition. To do so, after all, would seem to require giving up their very claim to the confessional status (...) of nonviolence, thus undermining their very identities as historic peace churches. Glen Stassen's well-accepted exegesis of Jesus's Sermon on the Mount opens up an unexpected path out of this impasse. If he is right that the sermon is organized around a consistent succession of triads in which Jesus first named "traditional righteousness,'' then diagnosed a "vicious cycle," then presented a "transforming initiative" for escaping that cycle, then the relationship between just war and pacifism can be reconceived in entirely fresh ways. (shrink)

TGiulio Preti, born in Pavia (Italy) in 1911 and dead in Djerba (Tunisia) in 1972, represents one of the most subtle Italian thinkers of the latter half of the twentieth century. After graduating in 1933 discussing a thesis about The Husserl’s historical significance, he connected more and more to the Antonio Banfi’s lesson of critical rationalism and he elected him as his master. Starting from Banfi’s The principles of a reason theory (1927), Preti studied in depth the program of (...) historization of the Kantian transcendental both in books such as Idealism and positivism (1942), and in Praxis and empiricism (1957), in Rhetoric and logic (1968), and then in his numerous essay studies, later collected in fundamental posthumous volumes, Philosophical essays (1976, 2 vol.). Preti’s decisive problem is the following question: how is it possible to historicize human knowledge without a relativization? According to Preti, in order to answer this question, it is necessary to acknowledge the objectivity of scientific knowledge. The objective knowledge mustn’t be confused with an absolute knowledge or, least of all, with a subjective, or toutcourt relative, knowledge. Therefore it is necessary to avoid either opposite poles, but specular, in which the different epistemologicaltraditions of the last century are, on the contrary, stopped. In Preti’s opinion, the objectivity of knowledge arises from the eidetic, linguistic and operative structures, within the limits of which develops a determinate form of human scientific knowledge. In other words: every scientific knowledge, structured into a particularscientific theory and relating to a particular technological heritage, consists of a precise theoretical-practical horizon, that determines, with Husserl’s words, a specific “ontological region”, or, with Bachelard’s words, a specific “ontogenesis”. So Preti recovers the heuristic rule of the Kant’s transcendental reason. Nevertheless, unlike Kant, Preti believes the aprioristic structures of our ideas always have a conventional and historical foundation. In this way, the Kantian a priori changes into an historical and relativistic a priori. Certainly in Kant’s opinion an historical and relativistic a priori would have looked like a “round-square”, an authentic contradiction, a pure logical impossibility. According to Preti, on the contrary, this paradoxical aspect is the true distinctive feature of scientificknowledge objectivity, which has no more any eternal or absolute value, but is always built by men born to die and is always bound to determinate historical forms of civilization. Starting from these assumptions, Preti builds, in this way, a research programme on the possibility to individualize a form of “critic ontologism”, which hasn’t any more connection with the claims and the traditional metaphysical structures of the “Being qua Being”. On the contrary, Preti thinks the only “being” we can rationally talk about is the one constituted within the different cognitive ambits. Philosophy then must be able to develop a “meta-reflection” on different knowledge elaborated by single sciences. According to Preti, in fact, philosophy is the formality of human culture, it is, in other words, a form of self-reflection by the human culture about itself. Therefore philosophy has no more any privileged subject, but it must be always able to reflect, with great theoretical humility, on the different cognitive forms, in order to study languages, structures, methods, extension and limits of the human knowledge. In this way Preti’s “critic ontologism” is a kind of historical-objective transcendentalism, able to study the different configurations of the technical-scientific heritage produced by mankind during his history. (shrink)

This volume seeks to explore the intersection of theology, philosophy and the public sphere not by referring the social and political to ethics and deontology as is often the case, but rather to ontology itself, to the very nature of beings. The meaning of history and historicity is most pertinent to this enquiry and is approached here both from the perspective of social reality and from the perspective of ontology. Joining together contributions focusing on theory of the public sphere and (...) metaphysics, chapters explore subjects as diverse as the political implications of the Incarnation, the paradox between ontology and history, politically left and right appropriations of Christianity, the fecundity of Maximus the Confessor’s insights for a contemporary political philosophy, modern Orthodox political theology focusing on Christos Yannaras and numerous thematic areas that together form the mosaic of the enquiry in question. (shrink)

If it is true, as I have argued in an earlier essay, that discontinuity is not an unintended side-effect of our ambition to attain goals that are in line with our identity, but the result of our giving in to a sublime “why not?,” then how can we conceive of history as a process? In this essay I will explore the thesis that my notion that the discontinuities of history spring from a dehors texte squares well with an evolutionary (...) view of history. I will do so by giving an account of how Lenin and Trotsky brought off one of the primordial discontinuities of the twentieth century, the Russian Revolution. Starting with Trotsky's remark that Lenin owed his success to his “imagination,” I show that the October 1917 coup d'état was not guided by strategy or driven by ideology, but by a series of “inspired” improvisations in which the protagonists fled forward into the unknown. Trotsky describes Lenin's “intuition of action” as the fruit of his ability to take leave of the system of complexity reduction that is stored in conventions, received wisdom, and other things we take for granted. Trotsky in effect says that Lenin's improvisations were most successful when he was so completely “possessed” by his deeds that he didn't fully know what he was doing—when, that is, he was in a state of dissociation. In Lenin's inspired deeds the “latent powers of the organism” that humans have “inherited from animal ancestors” rose up, Trotsky said, and “smashed through the doors of psychic routine and—together with the highest historico-philosophical generalizations—stood up in the service of the revolution.” Acting out the dehors texte, Lenin brought about one of the metamorphoses in which humanity mutates to new—though not necessarily higher or happier—levels. The essay includes some remarks on what all this might mean for the relation between history and theory in the upcoming years. (shrink)

American health policy today faces dual problems of too little coverage at too high a cost. The mix of private and public financing leaves about one seventh of the population without any insurance coverage. At the same time, the coverage Americans do have costs an ever-larger share of our country’s productive capacity. The U.S. pays well above what other countries pay and what many people, health plans, businesses, and governments want to pay. This “paradox of excess and deprivation” results from (...) the incremental approach the U.S. has taken to promoting incompatible policy goals of increasing health insurance coverage and medical quality while trying to control costs, without squarely confronting tradeoffs. This essay examines the record of incremental developments and draws lessons for current efforts at reform. (shrink)

The writings of al-Ghazālī give the distinct impression that he was highly concerned with the threat the Ismailis and their doctrines posed. By his own admission, he wrote six separate treatises to refute and condemn them, most importantly his Faḍāʾiḥ al-bāṭiniyya, which he composed in the year 488h in the months prior to his renunciation of government service and departure from Baghdad. His attack focused on the doctrine known as taʿlīm, with its insistence on the unrivaled absolute authority of a (...) single infallible Imam. He had in mind the Alamut teaching by Ḥasan-i Ṣabbāḥ of a doctrine then widely advocated in the Abbasid–Seljuk East. Significantly, there is no sign of this term used in this manner in the western Fatimid domains either earlier or later. However, our knowledge of events in the career of Ḥasan and of his teachings come from much later sources and are in part legendary at best. Although the doctrine of taʿlīm was certainly implicit in Ismaili works long before, in this particular work al-Ghazālī directed his attentions squarely against a new teaching he encountered personally in his own time and place. But we know it otherwise primarily from accounts recorded much later, in particular al-Shahrastānī’s al-Milal wa-l-niḥal. (shrink)

The logical hexagon (or hexagon of opposition) is a strange, yet beautiful, highly symmetrical mathematical figure, mysteriously intertwining fundamental logical and geometrical features. It was discovered more or less at the same time (i.e. around 1950), independently, by a few scholars. It is the successor of an equally strange (but mathematically less impressive) structure, the “logical square” (or “square of opposition”), of which it is a much more general and powerful “relative”. The discovery of the former did not raise interest, (...) neither among logicians, nor among philosophers of logic, whereas the latter played a very important theoretical role (both for logic and philosophy) for nearly two thousand years, before falling in disgrace in the first half of the twentieth century: it was, so to say, “sentenced to death” by the so-called analytical philosophers and logicians. Contrary to this, since 2004 a new, unexpected promising branch of mathematics (dealing with “oppositions”) has appeared, “oppositional geometry” (also called “n-opposition theory”, “NOT”), inside which the logical hexagon (as well as its predecessor, the logical square) is only one term of an infinite series of “logical bi-simplexes of dimension m”, itself just one term of the more general infinite series (of series) of the “logical poly-simplexes of dimension m”. In this paper we recall the main historical and the main theoretical elements of these neglected recent discoveries. After proposing some new results, among which the notion of “hybrid logical hexagon”, we show which strong reasons, inside oppositional geometry, make understand that the logical hexagon is in fact a very important and profound mathematical structure, destined to many future fruitful developments and probably bearer of a major epistemological paradigm change. (shrink)

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1873 edition. Excerpt:...but it does not follow that knowledge is not good. It is more needful that I should be a good Christian, than that I should be able to make good shoes. But this, too, is needful for one who is a shoemaker, and his Christianity is to show (...) itself in his earthly calling, and not to be an excuse for unskilfulness therein. And here, too, the case is similar. It is true that knowledge puffs up, that is, superficial knowledge, the appearance of knowledge, where its reality and solidity are wanting; while true knowledge, and earnest genuine research, makes a man humble and modest. For the more we learn, the more we perceive what we owe to others, and the more we know, the more we perceive how little we know. Heal research, moreover, is impossible without self-denial, devotion, and a feeling for truth which will not be ashamed to confess its errors to itself and others. To investigate is a moral labour, and not a mere exercise of the mind. True science cannot be separated from morality, and true morality has always a religious root, even when this is unconfessed. When we investigate, too, we owe our best discoveries to God; our best possessions are a gift from above. When Pythagoras had discovered his famous geometrical theorem concerning the squares of a right-angled triangle, he sacrificed a hecatomb to the gods. And Kepler concluded his famous work on the motion of the planets with hearty thanksgiving to God. The true disciples of science have ever been the pupils of that heavenly wisdom of which St. James says that it is " peaceable, gentle, easy to be entreated, without partiality, and without hypocrisy." And does not all knowledge, when we go deeply into it, lead is to God? What Bacon said of philosophy, that " a little inclineth mens minds... (shrink)

This article focuses on the role of statistical concepts in both experiment and theory in various scientific disciplines, especially physics, including astronomy, and psychology. In Sect. 1 the concept of uncertainty in astronomy is analyzed from Ptolemy to Laplace and Gauss. In Sect. 2 theoretical uses of probability and statistics in science are surveyed. Attention is focused on the historically important example of radioactive decay. In Sect. 3 the use of statistics in biology and the social sciences is examined, with (...) detailed consideration of various Chi-square statistical tests. Such tests are essential for proper evaluation of many different kinds of scientific hypotheses. (shrink)

In this article the “monstrous” is conceived as something that is almost unthinkable, unnatural. The semiotic analysis of this concept highlights the semantic categories which define it by showing its historical and social correlations as well as its variability. Going through the semiotic texts which have addressed the topic of “monstrous things”, the article will identify the semantic relations that define the concept, also by using the semiotic square.

This paper had as its starting point the existence of a pedagogical project that is still carried out daily with children riding their bicycles in Praça da República, located in the city of São Paulo. The method employs two internet social networks, Instagram and WhatsApp, with which it is possible to generate images and conduct interviews and brief dialogues. It aims to answer some questions: What city within a city is manifested in the experiences of children riding their bikes in (...) the Republic Square? What can we deduce from this practice what occurs or is possible to occur within a public space when we consider the presence of children, as, for example, in the Motoca na Praça project, when children actually officially occupy the square? Is there a production of space, even if ephemeral, that results from the presence of children? Perhaps a simpler question is, where is childhood located in this square? Historically is it possible to see it produced, present or absent, in the transformations of any given space by the presence of children? We rely on the philosopher Henri Lefebvre’s notion of the production of social space to hypothesize what would follow from the production of urban spaces that were transformed by the presence of children of all ages, from infancy on. (shrink)

Radical cities have historically been hotbeds of transformative paradigms, political changes, activism, and social movements, and have given rise to visionary ideas, utopian projects, revolutionary ideologies, and debates. These cities have served as incubators for innovative ideas, idealistic projects, revolutionary philosophies, and lively debates. The streets, squares, and public spaces of radical cities have been the backdrop for protests, uprisings, and social movements that have had both local and global significance. This research project aims to explore and reimagine radical (...) cities and urban activism using a variety of visual and collaborative pedagogical approaches. This project will study and categorize these cities through comparative case studies from different regions, including North America, and Latin America, and beyond, in order to better understand and interpret pivotal societal transitions. (shrink)

Memory of historical trauma has a unique power to generate works of art. This book analyzes the relation of public memory to history, forgetting, and selective memory in Berlin, Buenos Aires, and New York—three late-twentieth-century cities that have confronted major social or political traumas. Berlin experienced the fall of the Berlin Wall and the city’s reemergence as the German capital; Buenos Aires lived through the dictatorships of the 1970s and 1980s and their legacy of state terror and disappearances; and (...) New York City faces a set of public memory issues concerning the symbolic value of Times Square as threatened public space and the daunting task of commemorating and rebuilding after the attack on the World Trade Center. Focusing on the issue of monumentalization in divergent artistic and media practices, the book demonstrates that the transformation of spatial and temporal experience by memory politics is a major cultural effect of globalization. (shrink)

To salvage traditional logic and traditional square of opposition from the problem of existential import, logicians have been offering solutions for centuries. In this paper, firstly it will be argued that as far as we know, the historically first solution proposed by Abelard in 11th century and by Seuren in 2002 is actually a version of the O-Corner Interpretation of traditional logic, which is generally attributed to the 14th century logician Ockham. Secondly, it will be advocated that two systems of (...) Abelard and of Ockham have the same logical power. Lastly, the main claim will be that Abelard’s and Seuren’s system shall be favored over Ockham’s system. (shrink)

This original new work takes a sharply focused look at Berkeley's ontology and provides a fuller understanding of the relationship between, on the one hand, Berkeley's nominalism and antiabstractionism and, on the other, his principal arguments for idealism and his attempts to square his idealism with common sense. Drawing heavily on detailed textual analysis, historical context, and careful examination of the work of other scholars, Muehlmann challenges, modifies, rejects, and exploits some well-established interpretations of Berkeley's philosophy.

Is there a connection between power struggles and urban context? How the urban space used for the symbolic manifestation of power and social control? How urban space becomes the site of conflict and resistance? How urban nodes like squares became political apparatus in social demonstrations and revolutions? How do specific squares become symbols of revolutions? This thesis investigated these questions by viewing the city as a place formed by politics, which built upon the central concept of Meydan (Public (...) Square), as the "political order in the ideogram of the city". Focusing on public squares, it traces their sociopolitical transformations as well as their role in instigating social transformations through examples that span from the pre-modern times to the present. As the embodiment of the square in the image of the city, the historical, social and theological concept of Meydan- a term, which has mostly applied, for Iranian public squares has been studied. The Empty Locus of Power rereads squares as peculiar urban forms and representations of political ideas, when the squares of the city has become the stage for the process of politicizing, de-politicizing or neutralizing space. This thesis tries to analyze the square beyond an architectural element in the city, but weaves this blank slate, with its contemporary socio political atmosphere as a new paradigm. This interpretation, suggested the idea of Meydan as the core of the projects on the city, which historically exposed in formalization of theological ideologies. Regarding this issue, urban space of traditional Iranian cities introduced as the medium through which theological ideologies and political sovereignty took place. In pursuing such analyses, this research engages with issues ranging from details of political histories of the case studies in public squares to the master plan of the city of VIII Tehran. During the recent century, various political events and social demonstrations have been staged in Tehran as Middle Eastern Capital, which emphasize the further discussions for analyzing the relationship between socio-political dimensions of city and its urban projects that ultimately led to occupy the city and reclaim the public spaces in Iranian Islamic Revolution of 1979. In this sense, analyzing the major political events in modern Tehran as a city loaded with politics will lead to trace the processes of its spatial transformation. In this regard, the thesis examines the relationship between affordances of public spaces, their histories, and the emergence of social events and movements. Building on this theoretical framework, this thesis stresses on the transformative dynamism of autocratic modernization, which motivate or shape a creative tension in the form of the city. The emergence of representative pseudo political public space for demonstration of power and national identity during the First Pahlavi Era (1925-41), reoccupation of public spaces by social movements and political parties during the nationalization of Iranian oil movement till 1953 Iranian coup d'etat will be the second part and socio- political arrangement of capital as ‘Metropolis of Tomorrow' and its urban transformation during the second Pahlavi Era (1941-79) till Islamic Revolution have been examined. Analysis suggests that spatial transformations and modernization politics have led to or facilitated (directly or indirectly and, or inadvertently) political changes. Building on the foundation of knowledge established in this research, the final part of research focuses on the centrality of squares in recent social protests. Using Middle East sociologist, Asef Bayat's theory of ‘Spatialities of discontent', the final chapter explores the spatial dimension of political spaces of the city and aims to theorize the necessity of urban social movements to approach democratic space in a global context. (shrink)

ABSTRACTThe pragmatist reform and opening-up in 1978 has revolutionised the way China communicates internally and engages with the outside world. Firmly embedded within this broader historical context, the interpreter-mediated and televised Premier-Meets-the-Press conferences are a high-profile institutional event in China. At this discursive event, the Chinese premier – ranked second in China’s political hierarchy – is put in the international media limelight, answering journalists’ questions on a range of topics. The section involving the interpreters’ rendering of journalists’ questions is (...) triadic and dynamic and represents a particularly interesting site of ideological contestation, which can be conceptualised profitably using Bakhtin’s concept dialogised heteroglossia. Drawing on a corpus containing 20 years’ press conference data between 1998 and 2017, this CDA study interrogates the interpreters’ agency, particularly in constructing the Chinese government’s image when rendering journalists’ questions. Despite the commonplace assumptions of interpreters being impartial with little agency, the government-affiliated interpreters are found to actively engage in facework and image construction. This leads to a discursive pattern described in Van Dijk’s ideological square, which involves further emphasising and foregrounding the positive elements yet de-emphasising and mitigating the negative elements about Beijing. (shrink)

Much speculation on the sources of Duhem's historical interests fails to account for the major shifts in these interests: neither his belief in the continuous development of physics nor his Catholicism, when his Church was encouraging the study of generally Aristotelian scholastic thought, led to any interest in mediaeval science before 1904. Equally, his own claim that he was merely testing his views on the nature of physical theory is easily squared only with earlier work with no trace of (...) mediaeval science. Behind this discontinuity lies a major crisis. Though not a positivist, Duhem had based all his work on assumptions acceptable to positivists. One of these, the sterility of the Middle Ages, was refuted by his chance discovery of evidence of genuine mediaeval science in the autumn of 1903, but that left the doctrine of scholastic sterility intact. (shrink)

This is the first serious intellectual biography of Guy Debord, prime mover of the Situationist International (1957-1972) and author of _The Society of the Spectacle_, perhaps the seminal book of May 1968 in France. Anselm Jappe rejects recent attempts to set Debord up as a "postmodern" icon, arguing that he was a social theorist in the Hegelian-Marxist tradition—not a precursor of Jean Baudrillard but an heir of the young Georg Lukács of _History and Class Consciousness _(1923). Neither hagiographical nor sectarian, (...) _Guy Debord_ places its subject squarely in his historical context: the politicizing Letterist and Situationist "anti-artists" who, in the European aftermath of World War II, sought to criticize and transcend the Surrealist legacy. The book offers a lively, critical, and unusually reliable account of Debord's "last avant-garde" on its way from radical bohemianism to revolutionary theory. Jappe also discusses Debord's films, which are largely inaccessible at present. This English language edition of the book has been revised by the author and features an updated critical bibliography of Debord and the Situationists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 41.1 (2003) 51-80 [Access article in PDF] Kant's Politics of Enlightenment Ciaran Cronin THE ENDURING RESONANCE OF Kant's brief essay "An Answer to the Question: What is Enlightenment?" (henceforth "WE") can be traced in large part to the connection it makes between two ideas central to the self-understanding of European modernity. The first is the idea of autonomy implicit in its famous definition (...) of enlightenment: "Enlightenment is the human being's emergence from his self-incurred minority.Minority is the inability to make use of one's own understanding without direction from another... Sapere aude! Have courage to make use of your own understanding! is thus the motto of enlightenment." 1 Kant's rallying cry to independence of thought resonates with the view that individual autonomy is a central component of modern self-identity. The second is the defense of freedom in the public use of reason: "For this enlightenment, however, nothing is required but freedom, and indeed the least harmful of anything that could even be called freedom: namely freedom to make public use of one's reason in all matters." 2 With this emphatic endorsement of freedom of expression as a precondition of enlightenment, Kant appears to situate the project of enlightenment squarely in the tradition of liberal political thought. [End Page 51]Yet the interpretation of the essay as a defense of a liberal model of freedom of expression proves to be problematic on a closer reading. Even Kant's famous definition of enlightenment is not without its puzzling aspects. He employs the legal term "minority" (Unmündigkeit, often translated as "immaturity"), the condition of a child or dependent who has not reached the legal age of adulthood, to describe the condition of human beings before they have achieved enlightenment; but as some of his contemporaries remarked, the idea of a minority that is "self-incurred" makes no legal sense. That their puzzlement was not just a matter of injudicious terminology is shown by Kant's apparent indecision over whether the failure of individuals to make independent use of their reason is due to lack of courage on their part 3 or whether it is because they have been prevented from doing so by constraining social authorities. 4 Even more perplexing is Kant's idiosyncratic distinction between the private and public uses of reason: "by the public use of one's own reason I understand that use which someone makes of it as a scholar before the entire public of the world of readers. What I call the private use of reason is that which one may make of it in a certain civil post or office with which he is entrusted." 5 What is perplexing in this is not so much the restriction of the public use of reason to scholars addressing a public of readers as the characterization of the use of one's reason in exercising a civil or public office as "private." Moreover, liberal sensibilities cannot fail to be ruffled by the authoritarian cast of some of Kant's remarks. Most troubling is the observation that only a ruler who "hasa well-disciplined and numerous army ready to guarantee public peace" can tolerate complete freedom of public expression and that a lesser degree of civil freedom (bürgerliche Freiheit) is conducive to the fullest expansion of "a people's freedom of spirit" (or intellectual freedom, Freiheit des Geistes). 6 This would seem to lend ammunition to those who argue that Kant ultimately embraces a conservative politicalposition in contradiction to the radical implications of his own critical philosophy. 7 [End Page 52]But an examination of the historical context of the essay reveals that it is neither a clear expression of a liberal nor of a conservative position as these are conventionally understood, or so I will argue. The perplexing features of the essay become intelligible when it is seen as part of a larger project of reconciling the ideal requirements of a republican constitution with the political reality of Prussian absolutism in response to contemporary debates concerning... (shrink)

"While it is true that Yves R. Simon did not intend this to be a history book, __The Ethiopian Campaign and French Political Thought __is an important historical work well deserving of a close reading by students of twentieth-century European history and international relations. This book, which finds a worthy English translation after too many years, was Simon's first serious foray into the public square on the side of justice and the common good. Simon's analysis is wide-ranging, incisive, and (...) brimming with far-sighted political acumen." --_Robert Ventresca, King's University College_ "The Italian invasion of Ethiopia in 1935 led to the memorable plea of Emperor Haile Selassie before the League of Nations as his country's freedom died. Easier to forget is that it also sparked a surprisingly familiar intellectual dispute over the legitimacy of the bombing and the relevance of international law, as depressingly many European intellectuals rallied behind Benito Mussolini's campaign as a defense of the West and the cause of 'civilization.' The unsparing critique leveled against these frequently religious apologists for imperialism by Yves Simon, French Catholic thinker and later American university professor, is an eye-opening reminder of the terms of debate, and the larger constellation of forces of the turbulent era. Anthony Simon and his colleagues deserve thanks for making this precious and moving document available, since its ethical kernel, like its model of Catholic intellectualism, remain highly relevant." --_Samuel Moyn, Columbia University_ "__The Ethiopian Campaign and French Political Thought_ _offers a very important discussion grounded in traditional metaphysics and in a sound sense of historical circumstances. This little book is a gem. --_George Anastaplo, Loyola University of Chicago_ Yves Simon was one of the preeminent Thomistic philosophers and political theorists of the twentieth century. He saw it as a moral duty to understand human reality and to use philosophical analysis to examine contemporary politics when they embodied philosophical errors or vicious ideologies. In __The Ethiopian Campaign and French Political Thought__, Simon extracts principles from the 1894 Dreyfus Affair in France and applies them to Italy's 1935 invasion of Ethopia. As Simon's analysis shows, the relatively obscure events leading up to the Italian invasion had larger implications for Europe and the world, perhaps even paving the way for Vichy France's collaboration with Hitler's German New Order. This book, available for the first time in English, offers an interesting case study of such ethical concerns as just war theory and pre-emptive war, and is of particular relevance in our modern political climate. (shrink)