Using a conviction-based measure, we find that local public corruption exerts a negative effect on the lending activity of US banks. Our baseline estimations show that the difference in public corruption between, for example, Alabama, where corruption is high, and Minnesota, where corruption is low, implies that banks headquartered in the former state grant 0.55% less credit ceteris paribus. Using proxies for relationship lending and monitoring, we also find that these bank characteristics weaken the negative effect of public corruption on (...) lending. These results are robust to tests that address endogeneity, to the use of perception-based measures of corruption, and after controlling for credit demand conditions. In further analysis, we show that these effects are more evident for smaller banks and banks operating in a single state. These findings provide evidence that public corruption could facilitate information asymmetry in the lending market and, thus, could hinder local development by reducing bank credit. (shrink)

Scholarly dissatisfaction with Aristotle’s fallacy of accident has traditionally focused on his examples, whose compatibility with the fallacy’s definition has been doubted time and again. Besides a unified account of the fallacy of accident itself, the paper provides a formalized analysis of its several examples in Aristotle’s Sophistici elenchi. The most problematic instances are dealt with by means of an internal reconstruction of their features as conveyed by Aristotle’s text and an extensive survey of their interpretation in the Byzantine and (...) Latin exegetical tradition. Carefully handled a doxographical approach, as opposed to rapid results oriented practices, proves to be most effective in that it supplies both useful albeit ordinarily overlooked insights and a comprehensive framework of reference for further investigations. (shrink)

Latin commentators came across the « Third Man » in Aristotle’s Sophistici elenchi. The way they dealt with the argument is a fair illustration of how they were both faithful to the text and innovative in their understanding of its most challenging issues. Besides providing a detailed survey of all manuscript sources, the introductory essay shows that Latin interpretation originates from a mistake in Boethius’ translation which radically transformed the argument. The edition makes available for the first time a considerable (...) amount of new documentary evidence which made it possible to solve the riddle of the Latin « Third Man ». (shrink)

Identification is a primary need of societies. It is even more central in law enforcement. In the history of crime, a dialectics takes place between felonious attempts at concealing, disguising, or forging identities and societal efforts at unmasking the impostures. Semiotics offers specialistic skills at studying the signs of societal detection and identification, including those of forensics and criminology. In human history, no sign more than the face is attached a value of personal identity. Yet, modern forensics realizes that the (...) face can mislead and, inspired by eastern models, adopts fingerprinting. In the digital era, however, fingerprinting first goes digital, then it is increasingly replaced by facial recognition. The face is back in digital AI forensics, together with a tangle of sociocultural biases. Semiotics can play a key role in studying their surreptitious influence. (shrink)

The article proposes a phenomenological and semiotic theoretical framework for the intelligibility of the meaning of belonging, one of the most fundamental concepts in present-day cultures and societies. After defining belonging as a spatial enunciation that brings about 1) the frontiers of a space of belonging; 2) the consequent opposition between an environment of belonging and one of non-belonging; and 3) the relation between, on the one hand, the subject of enunciation and, on the other hand, the opposition /environment of (...) belonging/ versus /environment of non-belonging/, the article articulates a typology of “figures of crossing,” in which belonging is manifested through the narrative dialectics between placement and displacement. In the theoretical framework of tensive phenomenology and semiotics, four macro-regimes of belonging are singled out: “sedentary estrangement,” “nomadic belonging,” “nomadic estrangement,” and “sedentary belonging.” Moreover, four semantic paths dynamically representing the transition between these regimes are identified: “exile/invasion,” “cosmopolitanism/curiosity,” “acclimation/tolerance,” and “alienation/suspicion.” In the conclusion, the theoretical framework developed by the article is proposed as instrument for the analysis of the “rhetorics of belonging” in present-day cultures and societies. (shrink)

The essay investigates the anthropological concept of personhood from the point of view of the dialectics between two fundamental elements of the socio-cultural, linguistic, and semiotic construction of the self-identity of the human species: on the one hand, the human face and, on the other, the non-human muzzle. After demonstrating that their semantics is contrastively articulated in all Indo-European languages, and after showing that such contrast is featured also in several non-Indo-European languages, including those referring to supposedly alternative “ontologies of (...) nature”, the essay criticizes such opposition through a close reading of Lévinas, Deleuze and Guattari, and Derrida’s philosophical texts on the face and on animality. Ultimately, it proposes that the construction of the animal muzzle as an interface of non-personhood is instrumental to the substitution of the human victim in the sacrifice that establishes the human community. Only through eradicating the primordial stigmatization of the muzzle, however, will a non-violent foundation of human personhood and community be possible. (shrink)

Cowan fails to obtain a magical number of 7 because his analysis is faulty. This is revealed by an alternative analysis of Cowan's own tasks. The analysis assumes a number 7 for adults, and neoPiagetian mental- capacity values for children. Data patterns and proportions of success (reported in Cowan's Figs. 2 and 3) are thus quantitatively explained in detail for the first time.

Pour des raisons essentiellement liées à la vocation des textes où la notion de présupposition a fait son apparition, c’est la présupposition d’existence qui s’est imposée la première à l’attention des philosophes du langage. Elle a également déterminé l’orientation des débats en les focalisant sur quelques problèmes traditionnels, au premier chef desquels le problème de l’absence de référence de certaines expressions et celui des imperfections du langage naturel. Contrairement aux noms propres et aux descriptions définies, les termes qui signifient des (...) universaux ont joué un rôle très marginal dans la discussion de ce qui est présupposé par les énoncés que nous échangeons. Ce sont pourtant les noms d’espèces et de genres qui ont été associés les tout premiers à des phénomènes qui relèvent de la présupposition. Afin de montrer que cette association n’a rien perdu de son intérêt, nous avons étudié le traitement qu’Aristote réserve à la famille de paralogismes qui exploitent la similarité morphologique entre noms propres et noms communs pour rattacher la même présupposition d’existence aux uns et aux autres, alors même que cette présupposition est légitime dans un cas (celui des expressions qui désignent des choses particulières), abusive dans l’autre cas (celui des expressions qui signifient des universaux). (shrink)

The article defines the research field of a semiotically oriented philosophy of digital communication. It lays out its methodological perspective, pointing out how the fake has always been at the center of semiotic research. It traces the origin of deepfakes back to the conception of GANs, whose essential semiotic workings it expounds on. It enucleates the specificities of the digital fake, especially in the production of artificial faces. It reviews the deepfake phenomenon, enunciating its most recent statistics, prevalent areas of (...) application, risks, and opportunities. It surveys the most current literature. It concludes by emphasizing the novelty of a situation in which the fake, in human societies and cultures, is produced mostly by machines. It stresses the desirability for a semiotic and interdisciplinary study of these productions. (shrink)

Y a-t-il des Idées et peut-on démontrer qu’elles existent ? Parmi les protagonistes anciens de la controverse qui a opposé partisans et adversaires des Idées, Aristote mérite une attention toute particulière. De fait, si – au moment où Aristote intervient dans le débat autour de l’hypothèse des Idées – ce débat a déjà une histoire, c’est avec lui que cette histoire atteint une maturité qui est à la fois d’ordre doctrinal et doxographique. De fait, non seulement Aristote est le premier (...) à avoir défini certaines au moins des propriétés de ce qui est et se dit en commun de plusieurs, mais encore a-t-il pris soin d’inscrire ces définitions dans la continuité de l’héritage socratique dont il s’est explicitement revendiqué tout en dénonçant sa dérive aux mains des successeurs de Socrate. L’objectif principal du cycle de conférences a été d’étudier les objections qu’Aristote a formulées à l’encontre des partisans des Idées en prenant comme fil conducteur la notion de substance que sa discussion des Formes platoniciennes tantôt présuppose, tantôt mobilise explicitement. Pour ce faire, nous avons procédé à une lecture détaillée d’un certain nombre de documents, tirés aussi bien de ses écrits d’école que des vestiges de ses traités perdus, où Aristote rejette la notion d’un universel substantiel (autant dire, en l’occurrence, séparé) et s’efforce de mettre à mal les arguments que ses partisans avançaient pour prouver son existence. (shrink)

Ontologies represent the standard way to model the knowledge about specific domains. This holds also for the legal domain where several ontologies have been put forward to model specific kinds of legal knowledge. Both for standard users and for law scholars, it is often difficult to have an overall view on the existing alternatives, their main features and their interlinking with the other ontologies. To answer this need, in this paper, we address an analysis of the state-of-the-art in legal ontologies (...) and we characterise them along with some distinctive features. This paper aims to guide generic users and law experts in selecting the legal ontology that better fits their needs and in understanding its specificity so that proper extensions to the selected model could be investigated. (shrink)

Celebrated as the equal to the great philosophers of old, namely Plato and Aristotle, whom – as Cassiodorus put it – he taught to speak Latin better than they spoke Greek, Boethius aspired to fully emancipate Roman culture from its Greek models through translations and exegesis so faithful they would leave nothing more to be desired from the original. The essay focuses on Boethius philhellenism, without complexes insofar as it had little to do either with the mixed feelings of his (...) Roman predecessors or with the plundering agenda of his Christian contemporaries. Special attention is paid to the close relationship Boethius established between word for word translations and multi-layered commentaries which he thought of and – albeit partially – carried out as part of the same scholarly endeavour. Devoid of literary pretentions as well as free from aspirations to autonomy, Boethius literal rendering and scrupulous interpretation were meant to be completely self-sufficient. Together they stand out as both the most innovative and the most conservative features of his ambitious cultural project. -/- Célébré comme l’égal des grands philosophes du passé, auxquels il aurait appris à parler Latin mieux qu’ils ne parlaient Grec, Boèce a caressé le rêve d’une émancipation radicale de la culture romaine vis-à-vis des modèles grecs qu’il se proposait de traduire et interpréter assez fidèlement pour que la comparaison avec les sources ne soit plus nécessaire. De son effort de livrer un Aristote et un Platon latins à la hauteur des originaux grecs, nous étudions l’étroite solidarité qui relie la traduction mot-à-mot des textes grecs et la restitution scrupuleuse de leur sens. Cette double tâche, que Boèce a conçue et menée d’un seul tenant, nous est dès lors apparue comme le reflet d’un philhellénisme sans complexes, tout aussi éloigné des sentiments ambivalents que nourrissaient vis-à-vis des hellènes ses devanciers romains que des efforts visant à domestiquer l’héritage classique auxquels se livraient certains de ses contemporains de même confession que lui. Affranchis de tout rêve d’autonomie, les traductions et les commentaires de Boèce se conçoivent comme parfaitement autosuffisants. Ensemble ils constituent ce qu’il y a à la fois de franchement novateur et de profondément conservateur dans son projet de faire parler Latin les sources grecques. (shrink)

« Qu’est-ce que le langage et à quoi sert-il ? » -/- « Qu’est-ce qu’un signe linguistique et en quoi consiste sa signification ? » -/- « Quels sont les effets que les expressions linguistiques produisent, les contraintes qu’il faut respecter et les précautions qu’il convient de prendre lorsqu’on les utilise ? » -/- Ce complexe de questions, dont on peut retracer l’origine dans un certain nombre de textes de l’Antiquité, oriente depuis les enjeux fondamentaux de la réflexion sur la (...) nature et le sens des expressions linguistiques ainsi que sur les conditions effectives de leur utilisation. Au fil des débats philosophiques, littéraires et autres, cette compréhension du langage s’est déclinée en une variété de manières d’entendre ce que, pour une expression linguistique ou une suite d’expressions linguistiques données, « signifier » veut dire. Les contributions de ce numéro thématique se sont concentrées sur les idées linguistiques que les auteurs de langue et culture grecque – confrontés, plus ou moins explicitement, à la question « comment penser le langage ? » – ont développées afin de rendre compte du phénomène complexe de la signification comme propriété des signes linguistiques, corrélat d’un contenu de pensée ou encore comme produit d’une pratique réglée d’échanges. (shrink)

Aux prises avec une archive en pleine expansion et une littérature secondaire dont la masse a atteint et, notamment depuis son tournant numérique, largement dépassé un seuil critique, l’archéologie philosophique a fait le deuil du rêve micrologique de « tout lire, tout étudier » que Michel Foucault s’était pourtant donné pour idéal régulateur en s’interdisant d’effectuer un tri en amont des « choses dites dans une culture, conservées, valorisées, réutilisées, répétées et transformées ». Il importe désormais moins de décrire la (...) totalité d’un champ que de tracer et de croiser des itinéraires. En gros, il s’agit de « raconter des intrigues », selon la formule bien connue de Paul Veyne. Arrimée à la philologie et à l’histoire des corpus, cette théâtralisation du travail philosophique n’est cependant pas arbitraire. Comme l’explique Alain de Libera dans l’un des rares propos métarchéologiques qu’il a livrés en marge de son œuvre canonique, face à l’« accumulation folle de connaissances et d’informations » qui caractérise l’environnement actuel de la recherche, « le rôle de l’historien-archéologue est d’identifier les bonnes structures ». Comment s’y prend-il ? « Il y a pour ce faire – poursuit Alain de Libera au cours du même « Grand entretien d’Actu-Philosophia » – un critère d’identification heuristique : la simplicité. La force d’une hypothèse de travail se mesure au nombre d’éléments qu’elle est capable d’intégrer et d’unifier, en un mot : de “simplifier” ». Parmi les intrigues qui ont marqué l’histoire récente de l’archéologie à vocation philosophique il y a sans doute l’« ἐπιστήμη alexandrinienne » qu’Alain de Libera a identifiée en étudiant les doctrines anciennes et médiévales de l’abstraction et qu’il a baptisée de la sorte pour souligner le rôle qu’Alexandre d’Aphrodise a joué dans sa genèse. Pour peu qu’il soit convaincu de son intérêt intrinsèque, le lecteur, surtout s’il se trouve être un antiquisant ou un médiéviste, résistera difficilement à la tentation de se demander s’il est possible de procéder à une extension – même ponctuelle – du « réseau aphrodisien » : peut-on élargir avec le même succès son domaine d’application en testant son pouvoir d’inclusion dans d’autres cas que celui de la filière qu’il était initialement destiné à synchroniser ? C’est une ébauche de simplification de cet ordre que mon hommage voudrait esquisser à partit de quelques textes qu’Alain de Libera a lui-même étudiés et selon une trajectoire parallèle à celle qu’il a lui-même tracée. (shrink)

“Please, we urgently need a semiotician!” is certainly not the most common request heard in a situation of emergency, yet a time may come when we realize that there are cases that a physician (or another scientist) cannot effectively deal with.Two passengers fight over the same space on a plane, to the point that the pilot is obliged to land and have the two contenders get off at the closest airport. Each of the humanities has a specific way to frame (...) and seek to find a less disrupting solution to the problem. The present article argues that the specific contribution semiotics can and must give to present-day societies is that of providing discursive evidence that problems that fall in the domain of language cannot be solved by technology, no matter how smart it might be, but rather can be solved only via communication as such: talking, compromising, finding agreements. (shrink)

Religion can bring about social harmony as well as social conflict. Religious law is a key element in both cases. Scholars can explain how religious law changes according to historical and socio-cultural context. They can also help reengineering prescriptions that cause social conflict. Changes in religious law can be explained according to a chronological rhetoric (certain agents cause certain changes) or according to a logical rhetoric (a change acquires its meaning in opposition to other possible changes). The two approaches are (...) complementary, but the semiotics of religious law predominantly adopts the second one. In both cases, the explanation of how a religious law changes and the reengineering of a religious prescription are related activities. The semiotics of religious law is particularly equipped to propose alternatives for conflicting prescriptions. However, there is a difference between showing that some alternatives exist and advocating which alternatives should be taken. Whilst the latter position is similar to that of semiotic guerrilla warfare, the former rather configures the semiotics of religious law as a therapy. Semiotic guerrilla warfare stresses the need to demystify the discourse of power that subjugates individuals or groups to a certain religious law. Semiotic therapy does not focus on demystification but on reconciliation. The task of the semiotic therapy of religious law is to show that situations of social conflict generated by certain prescriptions can be decreased or eliminated by adopting alternative paths of meaning. The semiotic therapist of religious law can be effective in showing these alternatives only if some pragmatic and semantic preconditions are met: a correct involvement with the sets of religious core values at stake and an articulated analysis of the paths of meaning to which these values give rise. (shrink)

Umberto Eco’s essential contribution to semiotics consisted in finding a theoretical equilibrium between deconstructive tendencies, aiming at presenting cultural habits as pure conventional but naturalized products, and motivational trends, claiming the natural fundament of constructed cultural habits. Fully comprehending and turning into analytical frame the concept of sign in Charles S. Peirce was instrumental to reach such equilibrium. In no other aspect of Umberto Eco’s semiotics it manifests itself with more evidence than in the characterization of indexes. The article seeks (...) to propose a general theorization of their semiotic nature, starting from Umberto Eco’s interpretation of Peirce. (shrink)

The prologue of the Sophistici elenchi is as close an Aristotelian text gets to dealing with language as a subject matter in its own right, only in reverse. Language and its features bear consideration to the extent that they account for some major predicaments discursive reasoning is prone to, both as a separate and as a common endeavour. That being said, the linguistic pitfalls that trick us into thinking that whatever is the case for words and word-compounds is also the (...) case for the things and facts linguistic items stand for reveal as much about good linguistic habits and sound argumentation as they themselves are revealed by the principles and rules our argumentation goes by. In this connection, Aristotle resorted to a curious (or not so curious) analogy between words and counters which played a major role in explaining why language is such a powerful source of illusion and deception. As it happens, Aristotle accounting analogy is a case in point for showcasing the level of sophistication medieval Latin literature on fallacies achieved as early as the first half of the twelfth century. As a matter of fact, Western commentators managed to build compelling cases both in favour of and against the understanding that was to become and still is the standard story – which, of course, speaks volumes about their exegetical proficiency and technical expertise. On the one hand, trusting implicitly Boethius’ translation and well aware of his views on disputational hazards as opposed to computational reliability, they usually understood Aristotle’s comparison as if it was an analogy in name only. On the other hand, despite Boethius’ translation put them at a considerable disadvantage, Latin commentators were able to construe Aristotle’s analogy as bringing together two sets of symbolic variables (words and counters) that are neither entirely free nor entirely bound – which expose them to subtle but critical shifts in value and meaning. (shrink)

We question memory reconsolidation and emotional arousal as sufficient determinants of therapeutic change. Generating new feelings and meanings must be contrasted with activating and stabilizing the evolving memories that reflect those novel experiences. Some therapeutic changes are not attributable to a memory model alone. “Emotional processing” is also needed and is often an undeclared form of complex executive problem solving.

One of the singularities of Latin exegesis of Aristotle’s Sophistici elenchi, is that it arbitrarily brought together two families of fallacies, the «figure of speech» and the «accident», despite the fact that they are on either side of the divide between sophisms related to expression and sophisms independent of expression, a divide that lays at the heart of Aristotle’s taxonomy of sophistic arguments. What is behind this surprising identification? The talk is meant to show that it actually originates from a (...) curious mistake in Boethius’ translation of Aristotle’s Sophistici elenchi, 22, 178b 36-37 which radically transformed the nature of the argument at stake. While it was originally an example of the fallacies related to the «figure of speech», Boethius’ translation wrongly brings about two arguments instead of one, both related to the «accident». This explains why authors from the Latin tradition came to think that fallacies of «figure of speech» were linked to fallacies of «accident» closely enough to ask whether they actually fell outside expression, even though it does not at first glance appear that such a possibility was allowed or even suggested by Aristotle’s text. This odd question illustrates some of the remarkable features of the medieval archive and how some of its most peculiar problems came to be. It specifically allows us to reconstruct the mechanisms through which a minor disturbance in the letter of the text leads to a whole new way of organising its exegetical material. (shrink)

RESUMO:A hipótese desenvolvida nos leva a confrontar três textos do corpusrousseauísta: o Segundo Discurso, Júlia ou A Nova Heloísa e o extrato do Primeiro Diálogo, em que há a ficção do mundo ideal, textos que, apesar do seu estatuto genérico diferente, estão em coerência e convergência teórica. Desejamos evidenciar um aspecto da unidade problemática do pensamento de Rousseau concernente à abordagem crítica da sociedade de seus contemporâneos e sua concepção do papel das Letras e dos Espetáculos. A preocupação do filósofo (...) é de refundar a natureza humana, a fim de lançar as bases de uma nova organização social. Nessa empreitada, a ficção desempenha um papel crucial, o prefácio do Segundo Discurso o comprova: para bem conhecer o homem atual, deve-se supor o que ele não é mais. O homem do estado de natureza, ser de ficção, cujas paixões são retas e naturais, é o modelo teórico que reativa a sociedade dos seres ideais de Júlia. Dessa forma, a ficção é chamada a desempenhar um papel referencial fundamental para o pensamento social e político de Rousseau, aparecendo como um poderoso meio de ação sobre o público. O romance pode reeducar os povos corrompidos, pois, assim como o teatro, como denuncia a Carta a d’Alembert, possui os meios para perverter uma sociedade tida como virtuosa. ABSTRACT:The hypothesis that we will develop leads us to confront three texts of Rousseau’s corpus: the Second Discourse, Julie, and the extract of the First Dialogue that speaks of the pedagogical fiction of the ideal world. These three texts, despite their different types, are theoretically coherent and convergent. We intend to highlight an aspect of the problematic unity of Rousseau’s thought, an aspect which concerns his contemporaries’ critical approach to society and Rousseau’s conception of the role of letters and spectacles. Rousseau’s concern is to refound human nature in order to lay the basis of a new social organization. In this effort, fiction plays a decisive role, as the preface to the Second Discourse affirms: in order to know modern man, we must consider a hypothesis about what he no longer is. Man in the state of nature, a fictional being whose passions are right and natural, is the theoretical model that reactivates the society of ideal beings in Julie. For Rousseau, fiction is called upon to play a fundamental referential role for social and political thought, and it appears as a powerful means of action on the public. The novel can reeducate depraved peoples, because, like the theater, it also has the means to pervert a so-called virtuous society. (shrink)

This contribution deals with the ethical challenges arising from the IoT landscape with reference to a specific context, i.e. the realm of agri-food. In this sector, innumerable web-connected tools, platforms and sensors are constantly interacting with consumers/users/citizens, by reshaping and redefining the core elements and functions of machine–human being relationships. By sketching out the main pillars which ethics of the Internet of Food is founded on, my argument posits that the civic hybridization of knowledge production mediated by IoT technologies may (...) create breeding ground for the move towards an ‘ethical in-design’ approach to the IoF-driven smart systems. (shrink)

Hasdai Crescas (1340-1411) fue un filósofo, rabino y figura pública que vivió en un período muy turbulento para las comunidades judías ibéricas y provenzales de la Baja Edad Media. Crescas lanzó una crítica vehemente contra el paradigma aristotélico recibido de la _falsafa_, que fue utilizado por Maimónides para sustentar y probar la existencia, unidad e incorporeidad de Dios, conceptualizado en la _Guía de los perplejos_ como el ser necesario absolutamente trascendente en relación con el ser contingente, es decir, el mundo. (...) En _Or Hashem_, Crescas elabora un concepto alternativo del ser necesario, en el que las dos nociones antitéticas de inmanencia y trascendencia divinas se relacionan con la distinción en el ser necesario entre su esencia simple y sus atributos infinitos. La esencia simple, una e inefable del ser necesario, se expresa en infinitos atributos en el acto eterno y constante de otorgar en la univocidad del ser su bondad y su actualidad a los infinitos seres contingentes. Crescas defiende que el universo, aunque ontológicamente contingente, es infinito en su actualidad. Dios es así concebido como la primera causa, eterna y constante, entelequia y “Lugar del Mundo”. (shrink)

The essay seeks to single out, describe, and analyze the main semiotic features that compose the fundamentalist understanding of authoriality. Given a definition of authoriality as the series of semiotic dynamics that induce a reader to posit a genetic relation between an author and a text, the fundamentalist authoriality is characterized as displaying six main traits. First, centrality of the written text: in order to postulate a perfect coincidence between a transcendent intentio auctoris (intention of the author) and an immanent (...) intentio lectoris (intention of the reader), fundamentalist exegetical and juridical hermeneutics must be anchored to a stable message, canonized into a written verbal text or into a corpus of written verbal texts. Second, fundamentalist authoriality rests on the assumption of the immutability and mono-centrism of the religious semiosphere that irradiates from the written text. Third, literalism, infallibility, and non-contradiction are attributed to the relation between the written text, its exegetical hermeneutics, and the pragmatic normative orders to which it gives rise. Fourth, fundamentalist authoriality rules out any potential duplicity of the operations that ‘extract’ meaning from religious texts. Fifth, the assumption of the immutability of the religious text leads to exclusion of any operation that might alter the form of both its expression and content, hence to stigmatization of translation. The sixth feature of fundamentalist authoriality encompasses all the previous ones: in fundamentalism, a religious text is not actually a text anymore, but a mirror, whose passive reflection of the exegete’s mind undermines the semiotic nature of the relation between the reader and the text. (shrink)

Este trabalho, uma das primeiras obras dedicadas ao significado do Tratado de Lisboa (2007) nas suas vertentes política, histórica e jurídica, constitui não apenas uma reflexão clara e bem fundamentada sobre o seu objecto (o que já seria notável dada a sua complexidade e ainda relativa novidade) mas serve ainda ao leitor, especialista ou não nas matérias da União Europeia, como um guia para a análise do Tratado de Lisboa e do processo que lhe deu origem, a falhada «Constituição Europeia», (...) a d... (shrink)

Since the Vietnam War, graphic novels about war have shifted from simply representing it to portraying avenues for survivors to establish psychological wellness in their lives following traumatic events. While modern diagnostic medicine often looks to science, technology, and medications to treat the psychosomatic damage produced by trauma, my article examines the therapeutic potential of the comics medium with close attention to war comics. Graphic novels draw trauma in a different light: because of the medium’s particular combination of words and (...) images in sequence, war comics represent that which is typically unrepresentable, and these books serve as useful tools to promote healing among the psychologically wounded. Graphic narratives, both fictional and non-fictional, illuminate the ways that the unseen wounds of traumatic experience affect public health by compromising the ability of communities, individuals, and survivors to create and maintain meaningful relationships with others. (shrink)

Um pouco como sucedeu com Portugal, Hoje de José Gil, esta edição de As Farpas surgiu num contexto do espaço mediático português muito marcado por um momentâneo extre­mar das suas características mais venais, o que, se teve algum proveito em termos de vendas, contribuiu também para que a recepção imediata desta edição reproduzisse acriticamente os tropos e os topos do costume sobre Eça (Ramalho é como se nem estivesse lá...). Sem lamen­tação nem indignação, não custa compreender que, além das...

Este artigo discute algumas variantes de relevo na língua alemã na crítica à modernidade. Em rigor, discute-as na sua pertinência actual, tal como se deixa ver em dois trabalhos recentes de autores portugueses, Rafael Gomes Filipe e Alexandre Franco de Sá. O nó-górdio da questão encontra-se na caracterização da modernidade através da elaboração de uma filosofia da His­tória, problema que sobressai na análise de Nietzsche e Weber por Gomes Filipe e no ensaio schmittiano de Franco de Sá.

This paper makes the case for the relevance of C. G. Hempel’s 1942 proposal of the usage of «covering laws» in History. To do so, it argues that such a proposal reflects how 18 and 19th centuries «philosophy of History» became methods or epistemology of History. This carried a change in meaning of «History»: no longer a succession of past events but the study of documented human action (including of scientific kind in general), its distinction vis-à-vis philosophy, sociology etc., becomes (...) a minor matter as far as logic of research is concerned. Also present in this paper is the conception of theory as a conceptual mode of narrative, and the defense of a development of theories alongside their practice, not apart from them. Authors considered besides Hempel range from Max Weber to Sigmund Freud, from Arthur C. Danto to Albert O. Hirschmann. (shrink)

Until now studies on the historical development of atomic spectroscopy have focused on three main aspects-its first applications as a method of chemical analysis, the formulation of spectral laws , and the rise of the old quantum theory. These developments of spectroscopy were based on the same assumption: the invariance of the atomic spectrum after fixing the chemical element . This paper shows that running alongside these lines of research there was another, no less important area of study based on (...) the negation of this assumption. The focus of these latter studies was the behaviour of atomic spectra as a function of different working conditions. English astrophysicist Sir Norman Lockyer played a central role in this research. While studying the effect of temperature on spectral lines and comparing stellar spectra with laboratory spectra, he discovered a new class of spectral lines . In an attempt to explain the origin of these lines, Lockyer, at the beginning of 1897 , hypothesized the 'dissociation' of the chemical elements into simplified forms of matter, named proto-elements. Lockyer's studies are mentioned by Thomson in the paper which introduces the corpuscle for the first time. In this paper we have tried to reconstruct the history of Lockyer's proto-elements and highlight the links between them and Thomson's corpuscle. Our analysis has shown that not only the famous studies on discharges in rarefied gases but also Lockyer's stellar spectroscopy played an important role in the work of J. J. Thomson, convincing him that the atom was complex and divisible. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2017 Heft: 216 Seiten: 41-62.

Even if somebody considers inappropriate any geographic adjective for Bioethics, nevertheless we think that there are some specific features of “Mediterranean” Bioethics that could distinguish it from a “Northern-European and Northern-American” one. First of all we must consider that medical ethics was born and grew in Mediterranean area. First by the thought of great Greek philosophers as Aristotle (that analyse what ethics is), then by Hippocrates, the “father” of medical ethics. The ethical pattern of Aristotle was based on “virtues” and (...) their practice. In this perspective we can already note a strong difference with actual North-European or American principialist ethics. But a second consideration concerns the role that great Mediterranean religions (Judaism, Christianity and Islam) had in the construction of the ethical thought especially on the matter of life and its respect. So, in our pluralistic and multicultural society is absolutely necessary to rescue an approach that considers both “lungs” of ethical thought (Mediterranean and Northern one) and highlights the role that Mediterranean Ethics still has in this way. (shrink)