This paper addresses the notion of dialectics in the linguistic bodies theory. First, it presents it as a three-aspect concept, namely, the ontological aspect, the methodological aspect, and the dialectical model. Subsequently, it discusses the ontological aspect and the dialectical model and, based on the enactivist linguistic notions of concreteness and abstraction, suggests that it can be conceived as a two-fold concept: methodological and epistemological. This suggestion intends to avoid the paradox we are led to by acknowledging three ontological enactivist (...) claims and a few assumptions of the methodological approach.Keywords: Dialectics, Enactivism, Language, Epistemology, Ontology. (shrink)

Mental time travel (MTT) is quite a novel label in Philosophy. The notion was set by experimental psychologist and cognitive neuroscientist Endel Tulving in the 1980s and refers to the ability to be aware of subjective past and future events. Tulving’s view on memory and consciousness provides an important conceptual distinction founded in experimentally observed data. In this paper I discuss (1) his concept of episodic memory as awareness, based on Peter Hacker’s distinction of perception and sensation, and his account (...) of memory, and (2) whether memory can be taken as an own-body subjective perception, which, therefore, challenges the conception of memory as stored information in the brain and the idea that we could somehow perceive our memories. The main puzzle is: if awareness is a conscious state that involves veridical perception of present inner or outer states/events, how can we conceive awareness of past and future events? This discussion aims to contribute to Tulving’s conception of MTT by clarifying the conceptual foundations on which we can understand memory. Keywords: memory, episodic memory, awareness, private experiences. (shrink)

Este artículo tiene como objetivo presentar un modelo de comprensión tal que permita a la investigación pastoral reflexionar sobre cómo la traditio fidei se puede realizar con el recurso de entornos digitales. Para eso, recurre a la mediología de Régis Debray, reflexionando sobre el modo como los componentes de la cultura digital pueden estar al servicio de la transmisión cultural.

Esports, including virtual football, are a worldwide phenomenon. Yet, little is known about the physical activity levels of individuals engaged in virtual football game play. Therefore, we aimed to perform a preliminary evaluation of the levels of physical activity, sedentarism, and habits of physical training of adults engaged with virtual football in Portugal. This was a cross-sectional investigation based on a structured online survey using the International Physical Activity Questionnaire and a set of questions regarding habits of physical training. The (...) participants reported spending a median of 5,625 MET-min⋅week−1 being physically active. Still, the participants spent 320 min/day sitting, and 150 min/day practicing virtual football. According to the IPAQ scores, high physical activity levels were reported by 84.5% of the participants, and 87.1% were considered physically active considering the WHO guidelines on physical activity and sedentary behavior. Overall, 60.0% of the participants reported planning their own physical training. Maintaining or improving overall physical health was one of the main reasons for doing physical training, with only 6.1% responding being active to improve virtual football performance. Overall, the results showed that virtual football players accomplished the standard recommendations for physical activity, with high levels of physical activity, and encompassing regular physical training focused mostly on health promotion, rather than improved virtual football performance. (shrink)

Sexting has been defined as sending, receiving, or forwarding sexually explicit messages, images, or photos to others through digital platforms, and can assume more consensual or more abusive and violent forms. This study aims to explore the prevalence of abusive sexting in Portuguese adolescents and the psychological characteristics of sexting abusers in terms of emotional and behavioral problems, potential markers of psychopathy, childhood trauma and maltreatment, and different forms of aggression. A cross-sectional study was conducted with 4,281 participants, aged 12–20 (...) years, of whom 204 engaged in abusive sexting behaviors and 182 self-identified as being a non-consensual sexting victim. Abusive sexting was more common among boys and middle adolescents, and abusive sexting victims were more likely to be children of single-parent families. Engaging in abusive sexting and being a victim of abusive sexting were also related to behavioral and emotional problems, callousness, experiences of neglect and abuse in childhood, and various forms of aggression. Implications for future research and intervention are discussed. (shrink)

The search for origins of human linguistic behavior is a consuming project in many fields. Philosophers drawing on studies of animal behavior are working to revise some of the standard cognitive requirements in hopes of linking the origins of human language to non-human animal communication. This work depends on updates to Grice’s theory of communicative intention and Millikan’s teleosemantics. Yet the classic idea of speaker meaning on which these new projects rest presupposes coherent, stable, individual, internal, and prior intention as (...) a cognitive or mental state, which is also the framework presupposed in theory of mind. This framework neglects the co-authored nature of communicative intentions and is thereby at odds with enactivist views of cognition. In this paper we draw on the idea of participatory sense-making alongside research on non-human animal communication to identify _utterances—_co-authored meaningful acts—as the token of communicative activity cross-species. Utterances by our definition are expressive, relational, and work without mindreading. In closing we propose the possibility of dialogical subjectivity, and engage with animal studies to show that some species exhibit its traits. (shrink)

It is common in the cognitive and computational sciences to regard virtual reality (VR) as composed of illusory experiences, given its immersive character. In this paper, we adopt an ecological-enactive perspective on cognition (Sect. 3) to evaluate the nature of VR and one’s engagement with it. Based on a post-cognitivist conception of illusion, we reject the commonly held assumption that virtual reality experiences (VREs) are illusory (Sect. 4). Our positive take on this issue is that VR devices, like other technological (...) devices, can be embodied during use, which is why they can be the source of experiences (Sect. 5). We then propose a new concept to interpret VREs, namely, _allusion_, which means that the subject acts _as if_ the virtual experiences are real (Sect. 6). This kind of engagement has a volitional aspect, which is evident in the onboarding of VR devices and which allows us to distinguish VREs from other experiences. We conclude that, even though we have experiences that afford certain interactions in VR, the strong continuity between cognitive and biological processes is not sustained therein. This characterizes a difference of kind—given the current state of technology—between VREs and fully fledged cognitive states, which nevertheless allows for constrained experimentation in cognitive science. (shrink)

In this paper we investigate whether one of the most common uses of the concept of representation is justifiable by suggesting the conditions under which it can be accepted and how it can be related to mental states. We present mental states in terms of private experiences and public events. We argue that a representation is a relation involving three main elements as well as the user of the representation, and defend that the conditions in which we can conceive neural (...) activity as representational are set by the context of observing a correlation between public events and patterns of neural activity. We aim at demonstrating that neural activity can be seen as both representational and non-representational - but rather constitutive - depending upon if we are considering public events under the perspective of the observer, or if we are considering private experiences under the subjective perspective. (shrink)

O objetivo deste ensaio é passar em revista a crítica que vem sendo elaborada por Lazzarato à concepção “positiva” de poder de Foucault, cuja síntese está no conceito de biopolítica. Isto, tomando como marco balizador o modelo neoliberal de governamentalidade, caro a ambos os autores. O pensamento de Lazzarato acolhe apenas parcialmente a noção foucaultiana – segundo ele demasiadamente ampla e pouco atenta às factualidades históricas (atinentes à financeirização, às relações coloniais centro-periferia, às “guerras totais”, às crises e revoluções ininterruptas) (...) - de “arte liberal de governar”. As ideias de “ação sobre a ação” - de um “governo sobre os comportamentos” cujas técnicas consistiriam em incluir, incitar e produzir - seriam úteis à compreensão apenas de uma das duas faces da governamentalidade neoliberal. Ocultando a outra - a da máquina de guerra que estaria constantemente explorando (pelo trabalho), ocultando e matando - o conceito foucaultiano de biopolítica teria prestado uma espécie de desserviço ao que o Lazzarato chama de teorias críticas contemporâneas: teria induzido estas a um diagnóstico inverossímil e estéril sobre o funcionamento do poder nas sociedades ocidentais liberais e neoliberais contemporâneas. Pois tal conceito teria abdicado categorias imprescindíveis como classes sociais, fascismo, guerra, revolução, financeirização e capital. (shrink)

The new edition of Manning Marable’sBeyond Black and Whiteseeks to explain the course of black politics in the United States over the last thirty years. Marable argues that this history shows the failure of liberal and nationalist politics to address the problems facing black Americans. Though Marable attempts to chart a course beyond these ideologies, his alternative of ‘transformative politics’, shorn of the revolutionary Marxism that defined his earlier writings, is no more capable of confronting racial inequality than the strategies (...) it seeks to replace. (shrink)

Existe uma tensão entre Teoria e História: “[...] a poesia é mais filosófica e de caráter mais elevado que a história, porque a poesia permanece no universal e a história estuda apenas o particular” (Aristóteles, 2007, 43). Esta afirmação de Aristóteles talvez tenha sido a primeira indicação da referida tensão entre as duas formas de conhecimento: a histórica e a teórica. Na citação acima, a filosofia é a referência de um pensamento hierarquicamente superior, sendo que sua legitimação enquanto tal passa (...) pela universalidade de suas verdades. É importante salientar que a poesia nesta reflexão aristotélica é uma forma de conhecimento, embora difira da história no que concerne à matéria do conhecido: na primeira, o fato poderia ter acontecido; na segunda, aconteceu. Porque aconteceu, o fato é singular, e que poderia ter acontecido cai no âmbito do universal. Neste sentido, a chave para a compreensão da tensão entre história e teoria é a universalidade ou singularidade do conhecimento adquirido: “[...] é evidente que não compete ao poeta narrar exatamente o que aconteceu; mas sim o que poderia ter acontecido, o possível, segundo a verossimilhança ou a necessidade. O historiador e o poeta não se distinguem um do outro, pelo fato de o primeiro escrever em prosa e o segundo em verso [...]. Diferem entre si porque um escreveu o que aconteceu e o outro o que poderia ter acontecido” (Aristóteles, 2007, 43). Ao situar a história em nível menos elevado que a poesia, Aristóteles parece ter suscitado em pensadores contemporâneos a ideia da distinção entre conhecimento histórico e conhecimento teórico. O presente estudo versa sobre a natureza do conhecimento histórico e seus impasses metodológicos no uso dos referenciais teóricos necessários às suas indagações fundamentais. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:This Universalism Which Is Not OneLinda M. G. Zerilli (bio)Ernesto Laclau. Emancipation(s). London: Verso, 1996.Judging from the recent spate of publications devoted to the question of the universal, it appears that, in the view of some critics, we are witnessing a reevaluation of its dismantling in twentieth-century thought. One of the many oddities about this “return of the universal” 1 is the idea that contemporary engagements with it are (...) more or less of a piece, and that they reflect a growing consensus that poststructuralist political theories are incapable of generating a viable alternative to the collective fragmentation that characterizes late modernity. 2 The putative return to the universal marks, on this view, both a homecoming to Enlightenment ideals—purified of their more poisonous elements, of course—and a reconciliation of sorts between those who refuted these ideals and those who sought to realize them. Now that “we” all know and agree that poststructuralism is critically valuable but politically bankrupt; now that we all know and agree that the “old universal” was indeed a “pseudo-universal,” so the homecoming narrative goes; we can get on with the project of constructing a “new universal.” 3 This authentic universal would really be inclusive of all people, regardless of race, class, gender, sexuality, ethnicity, nationality, and whatever else attaches to the “embarrassing etcetera” that, as Judith [End Page 3] Butler reminds us, inevitably accompanies such gestures of acknowledging human diversity.Before signing on to this felicitous agreement about “the necessity of universalism,” we may wish to know whether we have anything like a minimal agreement in language, that is, whether we who speak of this universal are even speaking about the same thing. Apart from the not insignificant problem of translating from a philosophical to a political idiom, the whole question of this agreement is virtually occluded by the rush to rescue politics from the virulent particularisms that admit no common ground or sense of collective belonging. Presented in terms of the familiar binary couple, the choice between universalism and particularism seems settled by merely pointing to global and domestic political realities. Universalism is the only alternative to social fragmentation, wild child of the collapse of communism, the rise of deadly nationalisms, and the multiculturalist romance with particularism. To invoke the name of the universal in any affirmative sense is already to sign on to the political diagnosis and its solution.One of the many virtues of Ernesto Laclau’s Emancipation(s) is that it offers both an alternative to the binarisms spawned by the “return” to the universal (for example, false universalism/true universalism) and a trenchant critique of the original binary couple itself (universalism/ particularism). Demonstrating the imbrication of the universal and the particular, Laclau shows why it is a matter not of choosing one over the other but of articulating, in a scrupulously political sense, the relation between the two. He thus explicitly rejects the notion that this relation is one of mutual exclusion, and shows that the tendency to see it as just that has led to the impasse of the contemporary debate, an impasse that is glossed over in some highly visible academic cases by proclaiming the necessary return to the universal. Although the language of universalism as spoken by Laclau searches for some common ground between particularists and universalists, it is more by way of articulating their mutual contamination, that is, how each is rendered impure by the irreducible presence of the other.The Problem of UniversalsLaclau situates his collection of essays in the context of the increasingly polarized debate over multiculturalism, a debate in which the classical universalism of the philosophical tradition has come under serious question. Reading his essays, one comes to see the deep dependence of the entire contemporary discussion on this tradition, even when its metaphysical assumptions are explicitly rejected (as, say, in the work of Seyla Benhabib) or insufficiently comprehended (as in most of the popularized political discourse). Laclau’s book can help us to see that the political question of universalism cannot be posed properly as long as it remains tethered to the classical philosophical “problem of universals.” At stake in sorting out the affinities and... (shrink)

Interpreting John Paul II's message to the Pontifical Academy of Sciences in the context of the new scientific discoveries concerning the mitochondrial DNA, one can argue that the human species emerged in Africa some 200,000 years ago. The very problem of the emergence of the human soul in the process of biological evolution represents a subject outside the cognitive competence of science. Attempts can be undertaken to explain this issue in the epistemological perspective of philosophy and theology. In traditional versions (...) of evolutionary theism, God* s interaction in nature was interpreted in causal categories when deterministic dependences were stressed in the process of evolutionary growth. In new proposals, God's presence in an evolving nature has been explained in categories of potentialities and propensities built by God into an evolving Nature. Consequently, in this approach God could be conceived not as a Paleyan designer but rather as a composer unfolding the possibilities hidden in His creation. The future of the evolutionary process depends not only on cosmic physical determinants; it depends to a large extent on the quality of cooperation of human actions with the influence of the Divine Creator. Accordingly, the shape of human culture, as well as the state of moral consciousness of Homo sapiens, should be taken into consideration to discuss the future evolution of the human species. /// Interpretando a mensagem do Papa João Paulo II à Academia Pontifícia das Ciências no contexto das novas descobertas científicas referentes ao DNA mitocondrial, o autor do artigo considera ser possível defender que a espécie humana surgiu em África há cerca de 200 000 anos. Mas o problema da emergência da alma humana no contexto do processo da evolução biológica representa um assunto que está fora da competência cognitiva da ciência. Contudo é possível realizar tentativas no sentido de explicar esta questão na perspectiva epistemológica da filosofia e da teologia. Nas versões tradicionais do teísmo evolutivo, a interacção de Deus com a natureza era interpretada segundo categorias causais quando as dependências deterministicas eram sublinhadas no processo do desenvolvimento evolutivo. No contexto de novas propostas interpretativas, a presença de Deus na ordem evolutiva tem sido explicada em termos das potencialidades e das propensidades induzidas por Deus na Natureza em evolução. Consequentemente, segundo esta abordagem Deus poderia ser concebido não como sábio projectista de que fala William Paley, mas antes como um compositor fazendo vir ao de cima as possibilidades escondidas na sua própria criação. O futuro do processo evolutivo depende não apenas das determinantes físicas do cosmos; ele depende em larga medida da qualidade da cooperação das acções humanas com a influência do Criador. Neste sentido, o artigo defende que a forma da cultura humana, bem como o estado da consciência moral do homo sapiens deve ser tido em consideração em ordem a se poder discutir a evolução futura da espécie humana. (shrink)

The debate about how to interpret Foucault’s writings on neoliberalism has been going on for a while now: where some see in The Birth of Biopolitics a devastating critique of neoliberal reason, others see a laudatory exposition. Mitchell Dean and Daniel Zamora’s recent book The Last Man Takes LSD: Foucault and the End of Revolution is the newest contribution to this dispute. In it, the two authors rearticulate in book-length the position they have previously defended in several articles and book (...) chapters: that Foucault was enticed by neoliberal thought and that his reading of Gary Becker and others significantly affected the intellectual trajectory of his later years. While the arguments about what Foucault really thought of neoliberalism are central to the book – and many will no doubt find fault with its interpretation of Foucault in this regard – I set the somewhat tired exegetical debates aside for the purposes of this review. Instead, I focus on the book’s, in my opinion, more interesting project of analysing the broader relations between neoliberalism, Foucauldian thought and Left politics. Despite being a well-written and in many places highly interesting and worthwhile book, it ultimately falls short of a compelling analysis in this regard. (shrink)

Pierre Levy è un professore di filosofia dell’Università di Parigi VIII a Saint-Denis che si è formato alla Sorbona seguendo i corsi dei maestri, M. Serres e C. Castoriadis. I suoi interessi di studio sono rivolti alle trasformazioni dello sviluppo tecnologico nell’ambito delle forme della conoscenza e della comunicazione e alle conseguenze economiche e politiche del nuovo cyberspazio sull’evoluzione antropologica e sociale. Pierre Levy esamina, quindi, i processi basilari del processo di globalizzazione su cui si concentrano le scienze sociali; ma (...) a suo modo, da intellettuale francese che «non aspira all’esattezza storica o scientifica, ma alla fecondità filosofica e pratica». L’intelligenza collettiva. Per un'antropologia del cyberspazio (1994) si presenta come un'opera suggestiva che contiene riflessioni lucide in un linguaggio personalizzato, con concessioni liriche imbarazzati e con una narrazione ridondante. Tuttavia, in questa opera così eterodossa, è possibile ritrovare un nucleo di analisi sociologica che affonda alcune delle sue premesse nella teoria dell’evoluzione dei sistemi sociali. Nella prima parte ,presento la teoria degli spazi antropologici , da una prospettiva diacronica: gli spazi antropologici – Terra, Territorio, Merci, Sapere – corrispondono a sviluppi evolutivi della specie umana - società primitive,antiche, moderne e contemporanee - in un processo discontinuo di significazione della riproduzione simbolica e materiale. Nell’analisi dello Spazio del sapere, si evidenzia come il consolidarsi del nuovo cyberspazio potrebbe ridefinire l’organizzazione e lo sviluppo degli spazi precedenti e si sottolineano le finalità pratiche della complessa prospettiva di Pierre Lévy (A): «una filosofia politica degna di questo nome non può accontentarsi di analizzare e sezionare una situazione senza assumersi il rischio di indicare una via di uscita adeguata». L’ambito dell’analisi diventa, infine, quello delle relazioni armoniche e cacofoniche tra i differenti spazi antropologici con la riuscita metafora dei quattro punti cardinali (B). (shrink)

Il presente lavoro di ricerca apre il pensiero e l’agire dell’aver cura della vita e della salute all’analitica della relazione fondamentale tra essere e speranza nella dimensione della cura. Attraverso l’analisi del rapporto tra “cura”, “limite” e “speranza” nel tempo della tecnica, si sono ricercate le condizioni ermeneutiche di uno sguardo rinnovato verso l’essere della cura, orientato dalla possibilità della speranza. A partire dal confronto con la concettualizzazione heideggeriana dell’ “aver cura”, dalla ricomprensione della nozione jaspersiana di “situazione limite” e (...) dalla possibilità dell’ “apertura” marceliana alla speranza nelle pratiche concrete della cura, la ricerca si è indirizzata verso la valutazione di un’analitica della cura alla luce della speranza e l’indicazione della trascendenza valoriale della cura. La speranza emerge infatti quale «fondamento originario e originante della cura», radice di un con-essere curante comunionale proteso «tra situazionalità limite dell’esistenza e apertura trascendente della speranza». In tale orizzonte si sono scorti gli apporti alla filosofia ed etica della cura, alla luce della speranza di bene che apre e illumina «la dimensione ontologica, esistenziale e trascendente della cura». (shrink)

Il lavoro di dottorato condotto apre la ricerca filosofica ed etica, riguardo il pensiero e l’agire dell’aver cura, alla possibilità teoretico-pratica e valutativa di un’analitica della relazione fondamentale, originaria e vivente sussistente tra essere e speranza nella dimensione ontologica, esistenziale e trascendente della cura. Attraverso un’ermeneutica del rapporto contemporaneo tra cura, limite e speranza nel tempo della tecnica, sviluppata a partire dalle riflessioni avanzate su tali questioni da Heidegger, Jaspers e Marcel, si sono venute ad individuare, affrontare e verificare, nella (...) prima parte analitica del lavoro, le condizioni ermeneutiche di uno sguardo rinnovato verso l’essere della cura, orientato dalla possibilità della speranza. A partire dalla possibilità di un necessario confronto con la concettualizzazione della dimensione e del tempo dell’aver cura nell’analitica heideggeriana dell’esserci, dalla ricomprensione della chiarificazione jaspersiana di situazione limite quale orizzonte ermeneutico della cura, così come dalla possibilità dell’apertura marceliana alla speranza nelle situazionalità concrete dell’aver cura, la ricerca ha potuto dunque indirizzarsi, nella seconda parte sintetica, verso la possibilità di un’ontologia esistenziale della speranza; così come verso la messa in luce della trascendenza valoriale propria della dimensione della cura. La possibilità di ricerca di un’ermeneutica ontologico-esistenziale e trascendente della speranza, a partire dalle pratiche ontiche dell’aver cura della vita e della salute, ha permesso così di avanzare, grazie al confronto interdisciplinare intrapreso con le rispettive e integrative riflessioni di Heidegger, Jaspers e Marcel sulle questioni della cura, del limite e della speranza e l’ermeneutica teoretico-pratica operata a partire da queste, una valutazione circa la possibilità di un’analitica della dimensione della cura alla luce della speranza. In tale orizzonte ermeneutico si sono manifestati, infine, i possibili apporti ontologico-esistenziali del lavoro ad una filosofia ed etica dell’aver cura che si ricerchi quanto più autentica e omnicomprensiva, alla luce di una speranza aperturale di bene comunionale che si invera quotidianamente e straordinariamente nella dimensione ontologica, esistenziale e trascendente della cura. (shrink)

H. et M. van Effenterre présentent un décret inédit des environs de 500 av. J.-C. interdisant l'accueil des étrangers dans la cité de Lyttos qui avait été découvert par N. Platon. Ils en étudient l'alphabet, le dialecte et la syntaxe, et le rapport avec la xénèlasia et la dikè exoulès. Ils y reconnaîtraient la méfiance de la cité contre des rapatriés parmi lesquels l'aristocratie des cosmes chercherait une clientèle, en particulier une main-d'œuvre nécessaire au développement de l'élevage. En effet, un (...) second décret, au verso du document, définit le lieu de rassemblement fixé pour les troupeaux communautaires. Mention est faite des Itaniens et du lieu-dit Dèt(alla) où l'on devrait peut-être retrouver le plateau du Lassithi. Nombreux hapax. (shrink)

Con E = m c2 la teoria della relatività ha generato una conquista conoscitiva di enorme importanza. Tuttavia la stessa teoria ha svuotato di significato oggettivo questa scoperta affermando che i punti di vista divergenti dei diversi osservatori inerziali sul valore numerico di Esono equivalenti. Una recente critica della nozione relativistica del tempo ha spostato il baricentro concettuale della fisica dello spazio e del tempo verso l'esistenza di un sistema privilegiato, restituendo alla formula di Einstein tutta la sua importanza.

A review article on two books by Roy Bhaskar: Reclaiming Reality: A Critical Introduction to Contemporary Philosophy (London: Verso, 1989), & The Possibility of Naturalism: A Philosophical Critique of the Human Sciences (2nd Edition, Harvester Wheatsheaf: London, 1989 see listings in IRPS No. 56). Bhaskar portrays critical realism as insisting on "the primacy of being over knowledge" & argues for the emancipatory consequences of this position. His philosophy distinguishes between intransitive & transitive domains & between open & closed systems, & (...) stratifies reality (intransitive) into mechanisms, events, & experiences. Bhaskar is praised for the flexibility of his approach & his description of social relations, but he slights measurement & omits grounds for adjudication between competing theories. In trying to develop both a bold & Marxist theory, the constancy of his approach suffers. 23 References. M. Pflum. (shrink)

"Als Habilitationsschrift auf Empfehlung... der Universit'at M'unchen gedruckt"--Verso t.p.

In lieu of an abstract, here is a brief excerpt of the content:80 HISTORY OF PHILOSOPHY AVERROES' Quaesitum ON ASSERTORIC (ABSOLUTE) PROPOSITIONS UNTIL 1962 ONLY ONE logical work of Averroes existed in print in the original Arabic? At this late date, D. M. Dunlop published the Arabic text of the short tract by Averroes on the modality of propositions with which we shall be concerned here.' The text published by Professor Dunlop forms part of a collection of treatises by Averroes (...) which has long been known to exist in the immensely valuable collection of Arabic manuscripts of the Escorial Library, near Madrid.' The collection is simply entitled Mas~'il (Questions),' faithfully reflected in the rubric of Quaesita under which several of these treatises are given in Latin versions in the sixteenth-century editions of.4ristotelis Opera cure.4verrois Commentariis. The particular treatise published by Prof. Dunlop deals with the problem of the relationship of assertoric propositions to the modalities of possibility and necessity. This treatise has been accessible for over four centuries in two printed Latin versions, made in Renaissance times from medieval Hebrew translations. The earlier of the Latin versions was made by a Jewish scholar, Ella del Medigo, for the Renaissance luminary Giovanni Pico della Mirandola, and was printed in the very rare Aldine incunabulum edition of the Quaesita Averrois in librum priorum (analytiorum Aristotelis) (Venice, 1497). A second Latin translation was made by Abraham de Balmes (d. 1523): and printed in several editions of the Juntine Latin Aristotle (Venice, from 1590): From these versions the main substance, at any rate, of Averroes' xMaurice Bouyges, ed., Averroes: Talkh~ Kitdb al-Maqouldt ("Middle Commentary on Aristotle 's Categoriae") Beyrouth, 1932 (-- Vol. IV of Bibliotheca Arabica-Scholasticorum, S6rie Arabe). sD. M. Dunlop, "Averroes (Ibn Rushd) on the Modality of Propositions," Islamic Studies (Journal of the Gentral Institute of Islamic Research, Karachi), Vol. I (1962), 23-34. sMichael Casiri, Bibliotheca Arabico-Hispana Escurialensis (2 vols., Madrid; 1760, 1770), No. 629; Hartwig Derenbourg, Les Manuscrits Arabcs de l'Escurial (3 vols., Paris; 1884, 1903, 1928), No. 632. ' Prof. Dunlop states that "another copy" of the Masa'il (presumably made from the Escorial MS?) exists in the Biblioteca Nacional in Madrid (No. 102 in the catalog of Robles). For information about this translator, see Bayle's Dictionary, art. "BALMIS, Abraham de," where note (B) describes some complaints about his translations from Hebrew to Latin. (I owe this reference to Prof. Richard Popkin.) Note (I) of Bayle's article on "AVERROES" gives some data concerning the Renaissance translations of Averroes, citing inter alia the opinion expressed by Keckermann in his PraecognitisLogicis (II, 2, nb. 32): "How much all Philosophy is indebted to Averroes, can then only be known, when God shall raise up a Genius, who will free our Latin Translations of him from the unintelligible Barbarisms everywhere to be met with, and render him in That Language, in a style, at least tolerable, and intelligible, for the Use of Students in Philosophy." eAristotelis Opera cure Averrois Commentariis, Vol. I. The edition of 1562 is now readily accessible in a photoreprinting made in Frankfurt am Main in 1962, and contains the "Averrois varii generis quaesita in libros logicae Aristotelis, Abramo de Balmes interprete," pp. 75 verso--- NOTES AND DISCUSSIONS 81 Quaesitum has been determinable.' The present, reasonably literal translation of the Arabic text should facilitate the work of anyone wishing to form his own judgment about the character of the Latin versions of Averroes' logical treatises, or at any rate the not insignificant number of them that came from the pen of Abraham de Balmes. The Latin version in the present instance is, on the whole, literal to the point of obscurity. It is punctuated by occasional strange, and sometimes ludicrous renderings--as, for example, at 27:6, where "not used in the art of rhetoric" becomes "non uterent agricolae"l Occasionally the Latin incorporates a marginal explanation within the text (e.g., at 29:10), and sometimes it omits phrases of the Arabic text. In general, it is significantly more difficult to derive from the Latin than from the Arabic an exact idea just what it is that Averroes had in mind. Unquestionably the most interesting aspect of Averroes' treatise is the light it sheds... (shrink)

Come ho osservato altrove2, il ms. Oxford, Merton, 284 è composito: consiste di 117 fogli prevalentemente cartacei, tranne i primi quattro di guardia e i ff. 112–113, che sono pergamenacei. Esso misura mediamente 287 × 223 mm3. L’esame della filigrana attesta la produzione delle carte a Siena intorno al 13404. Sul verso della terza carta di guardia si trova una nota marginale che denuncia l’origine e il possesso del codice, ossia «Liber Iohannis Bloxham ex legat’ M. Symonis Lamborne / Iste (...) liber datur domui scolarium de Merton’ in Oxon’ ad iacendum in libraria incatenatum quamdiu durare poterit ad usum et utilitatem sociorum eiusdem domus et dabatur dicto Iohanni superius nominato per magistrum Symonum... (shrink)

Una terza collezione, preparata per i Collected Works of Bernard Lonergan dai curatori Robert M. Doran e John D. Dadosky, è un utile complemento ai volumi quattro e tredici della serie. Il volume contiene quindici scritti, redatti tra il 1974 e il 1982, e include alcuni dei suoi più importanti scritti brevi, come "Prolegomeni allo studio della coscienza religiosa emergente del nostro tempo" e "Diritto naturale e mentalità storica", di cui sono specificate le voci d'archivio, in modo che il lettore (...) possa consultarle. Gli interventi di questo volume ripropongono in chiave nuova i temi di una vita. Senza ritornare in alcun modo sulle principali enfasi dei primi lavori di Lonergan - la teoria cognitiva e poi l'esplorazione di un quarto livello esistenziale di coscienza - si concentrano maggiormente sull'amore e sul movimento dall'alto verso il basso della coscienza. La comunità è enfatizzata come contesto e frutto dell'emergere di soggetti autentici. (shrink)

This twelfth volume of Collected Papers includes 86 papers comprising 976 pages on Neutrosophics Theory and Applications, published between 2013-2021 in the international journal and book series “Neutrosophic Sets and Systems” by the author alone or in collaboration with the following 112 co-authors (alphabetically ordered) from 21 countries: Abdel Nasser H. Zaied, Muhammad Akram, Bobin Albert, S. A. Alblowi, S. Anitha, Guennoun Asmae, Assia Bakali, Ayman M. Manie, Abdul Sami Awan, Azeddine Elhassouny, Erick González-Caballero, D. Dafik, Mithun Datta, Arindam Dey, (...) Mamouni Dhar, Christopher Dyer, Nur Ain Ebas, Mohamed Eisa, Ahmed K. Essa, Faruk Karaaslan, João Alcione Sganderla Figueiredo, Jorge Fernando Goyes García, N. Ramila Gandhi, Sudipta Gayen, Gustavo Alvarez Gómez, Sharon Dinarza Álvarez Gómez, Haitham A. El-Ghareeb, Hamiden Abd El-Wahed Khalifa, Masooma Raza Hashmi, Ibrahim M. Hezam, German Acurio Hidalgo, Le Hoang Son, R. Jahir Hussain, S. Satham Hussain, Ali Hussein Mahmood Al-Obaidi, Hays Hatem Imran, Nabeela Ishfaq, Saeid Jafari, R. Jansi, V. Jeyanthi, M. Jeyaraman, Sripati Jha, Jun Ye, W.B. Vasantha Kandasamy, Abdullah Kargın, J. Kavikumar, Kawther Fawzi Hamza Alhasan, Huda E. Khalid, Neha Andalleb Khalid, Mohsin Khalid, Madad Khan, D. Koley, Valeri Kroumov, Manoranjan Kumar Singh, Pavan Kumar, Prem Kumar Singh, Ranjan Kumar, Malayalan Lathamaheswari, A.N. Mangayarkkarasi, Carlos Rosero Martínez, Marvelio Alfaro Matos, Mai Mohamed, Nivetha Martin, Mohamed Abdel-Basset, Mohamed Talea, K. Mohana, Muhammad Irfan Ahamad, Rana Muhammad Zulqarnain, Muhammad Riaz, Muhammad Saeed, Muhammad Saqlain, Muhammad Shabir, Muhammad Zeeshan, Anjan Mukherjee, Mumtaz Ali, Deivanayagampillai Nagarajan, Iqra Nawaz, Munazza Naz, Roan Thi Ngan, Necati Olgun, Rodolfo González Ortega, P. Pandiammal, I. Pradeepa, R. Princy, Marcos David Oviedo Rodríguez, Jesús Estupiñán Ricardo, A. Rohini, Sabu Sebastian, Abhijit Saha, Mehmet Șahin, Said Broumi, Saima Anis, A.A. Salama, Ganeshsree Selvachandran, Seyed Ahmad Edalatpanah, Sajana Shaik, Soufiane Idbrahim, S. Sowndrarajan, Mohamed Talea, Ruipu Tan, Chalapathi Tekuri, Selçuk Topal, S. P. Tiwari, Vakkas Uluçay, Maikel Leyva Vázquez, Chinnadurai Veerappan, M. Venkatachalam, Luige Vlădăreanu, Ştefan Vlăduţescu, Young Bae Jun, Wadei F. Al-Omeri, Xiao Long Xin.‬‬‬‬‬‬. (shrink)

M. J. Woods; XI*—Substance and Essence in Aristotle, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 167–180, https://doi.org/10.

In this paper, I tend to the concept of “immemorial past” and argue that Maurice Merleau-Ponty’s turn in The Visible and the Invisible—a turn toward the conceptualization of time as chiasm and an ontology of the invisible—provides a rich resource for theorizing sexual difference. More precisely, I argue that acknowledging the different kind of temporality of life that the immemorial institutes—a temporality that is generative of meaning and signification—invites us to investigate gender’s “immemorial past.” Shifting attention from the sedimentation and (...) presence of gender habits to the fecund lack that grounds such sedimentation allows us to account for the structure that makes gender production, institution, and differing possible in the first place. Such a structure is a “fecund negativity,” a polymorphous field or depth, that points to the inherent instability and multiplicity of gender, to the fact that gender formation can be traced back to a plural and ambiguous ground that comes to expression in cultural-historical-linguistic manifestations.Dans cet article, je m’appuie sur le concept de « passé immémorial » et montre que le tournant merleau-pontien du Visible et l’Invisible – vers la conceptualisation du temps comme chiasme et d’une ontologie de l’invisible – constitue une riche ressource lorsqu’il s’agit de théoriser la différence sexuelle. Plus précisément, je montre que reconnaître les différents genres de temporalité de vie que l’immémorial institue – une temporalité qui est génératrice de sens et de significations – nous invite à examiner le « temps immémorial » du genre. Passer de la sédimentation et de la présence des habitudes de genre au manque fécond qui fonde une telle sédimentation nous permet de rendre compte de la structure qui rend possible la production, l’institution du genre et de différer le possible à la première place. Une telle structure est une « négativité féconde », un champ ou une profondeur polymorphe, qui souligne l’instabilité inhérente et la multiplicité du genre, le fait que la formation du genre peut être retracée jusqu’à un fond pluriel et ambigu qui s’exprime dans des manifestations culturelles, historiques et linguistiques.Nel presente articolo, intendo elaborare il concetto di “passato immemoriale” e mostrare come la svolta di Merleau-Ponty nel Visibile e l’invisibile – una svolta verso una teorizzazione del tempo come chiasma e verso un’ontologia dell’invisibile – costituisca una risorsa particolarmente ricca per pensare la differenza sessuale. In particolare, vorrei sostenere che comprendere i diversi tipi di temporalità della vita che l’immemoriale istituisce – una temporalità generativa di senso e significato – ci porta a considerare il “passato immemoriale” del gender. Spostare l’attenzione dalla sedimentazione e dalla presenza delle abitudini di genere, alla mancanza feconda che sottende una simile sedimentazione, ci permette di prendere in esame la struttura stessa che rende possibile la produzione, istituzione e differenziazione del genere. Una tale struttura corrisponde ad una “negatività feconda”, un campo polimorfo o profondità che fa segno verso l’instabilità e la molteplicità inerenti al gender, ovvero al fatto che la formazione del genere può essere rintracciata in un orizzonte plurale e ambiguo, che si esprime attraverso manifestazioni culturali-storico-linguistiche. (shrink)

This volume offers the first-ever complete English translation of Leibniz’s Dissertatio De Arte Combinatoria together with a critical edition of the original Latin text on fa...

[T. M. Scanlon] It is clearly impermissible to kill one person because his organs can be used to save five others who are in need of transplants. It has seemed to many that the explanation for this lies in the fact that in such cases we would be intending the death of the person whom we killed, or failed to save. What makes these actions impermissible, however, is not the agent's intention but rather the fact that the benefit envisaged does (...) not justify an exception to the prohibition against killing or the requirement to give aid. The difference between this explanation and one appealing to intention is easily overlooked if one fails to distinguish between the prospective use of a moral principle to guide action and its retrospective use to appraise the way an agent governed him or herself. Even if this explanation is accepted, however, it remains an open question whether and how an agent's intention may be relevant to the permissibility of actions in other cases. \\\ [Jonathan Dancy] My first four sections concentrate on the second section of Professor Scanlon's contribution, where he lays out his conception of moral principles and of the role they play in theory and practice. I will raise questions on the following issues: 1. Scanlon's initial introduction of the notion of a principle. 2. His rejection of the standard view that principles are concerned with the forbidding, permitting and requiring of actions. 3. His rejection of pro tanto conceptions of principles in favour of a conception of them as conclusive. 4. The resulting account of what it is for a principle to face and survive exceptions. Scanlon's discussion of these matters here both appeals to and is in some respects more detailed than the relevant section of his recent What We Owe to Each Other. The topic is interesting both for the role played by principles in Scanlon's present discussion of intention and permissibility, and more generally because of his account of wrongness: an act is wrong iff it is ruled out by principles that nobody could reasonably reject. The remainder of my contribution is concerned with the ostensible focus of IP, namely the relevance of agent-intentions to the permissibility of what is done. (shrink)

Respecto del pasaje en cuestión (Verg. Ecl. 9. 44-55), la tradición manuscrita no se muestra uniforme: la mayor parte de los MSS asignan los vv. 46-50 a Meris; algunos pocos (M y γ) los asignan a Lícidas. El artículo aporta fundamentación en favor de la atribución de esos versos a Lícidas; repasa diversas soluciones adoptadas en ediciones y comentarios recientes, incluyendo la última edición crítica (Ottaviano, 2013), en la que se adopta (equivocadamente, a nuestro criterio) la enmienda nisi en (...) el v. 45. A continuación, las cuatro evocaciones de canto realizadas por Lícidas y Meris son analizadas en el marco de dos oportunos señalamientos de Schmidt (1972): a. el particular concepto de ‘autoría’ que rige en la ficción de oralidad propia de la poesía bucólica; b. la relación que se establece en la égloga entre el contenido de esas evocaciones y las categorías de poeta y uates declaradas en los vv. 32-36. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 122.2 (2001) 296-297 [Access article in PDF] Michel Casevitz, ed. Pausanias: Description de la Grèce. Vol. 5: Livre 5:Élide (1). Trans. Jean Pouilloux, comm. Anne Jacquemin. Association Guillaume Budé for Collection des Universités de France. Paris: Les Belles Lettres, 1999. xxxix + pp. 1-82 (verso and recto double pp.) and 83-285. 2 maps. 1 plan. Cloth; price not stated. The fifth book of Pausanias (Elis (...) 1) is the third volume to appear in the Budé collection, following Attica (vol. 1, 1991) and Arcadia (vol. 8, 1998). Textual notes are by Michel Casevitz; archaeological notes are by Anne Jacquemin.The text is produced from a new recension of the manuscripts, based on the researches on Pausanias of Aubrey Diller, which were published in TAPA (67 [1936]: 232-39; 86 [1955]: 268-79; 87 [1956]: 84-97; 88 [1957]: 169-88). Diller showed that four manuscripts (V, F, P, Ma) were the only independent witnesses to the text of Pausanias, deriving from a lost exemplar of 1437 owned by Niccolò Niccoli and later in the Library of St. Mark in Florence. The Teubner edition of M. Rocha-Pereira (1973, 1977) was the first text produced on the basis of this recension. The Budé differs from it in various readings and in its excellent notes. Book 5, the first of Pausanias' books on Elis, contains the beginning of his description of Olympia. The notes take account of the German excavations of the site carried out since 1936, reports of which have appeared in the Jahrbücher des Deutschen Archäologischen Instituts and the Olympia Berichten.The collaboration of a philologist and an archaeologist as commentators is particularly fortunate, because of important developments in both areas since the extensive commentaries of the late nineteenth and early twentieth centuries (Frazer, Hitzig-Blümner). The wisdom accumulated in the earlier commentaries is not neglected, but in most cases the information has been brought up to date very well. For example, the comment on 10.2 (147), on the date of the Temple of Zeus, parallels that of Frazer in its dissociation of the building of the temple from the war between Elis and Pisa. There is a review of ancient texts, including Herodotus and Strabo and the Spartan dedication of a shield of the booty of Tanagra set atop the ridge of the roof, the inscription of which Pausanias quotes. A discussion follows of dedication bases set up nearby and the excavation levels at which they were found (the Praxiteles base, the dedication made by the sculptor Onatas of Aegina, the Mikythos dedications, etc.), suggesting that the temple was built in the general period 480-455. The Budé then takes note of a study by F. Krauss (Mélanges Bohringer, 1957) on the columns of the temple, suggesting that those of the east façade are the most beautiful examples of the Doric style of the temple.The comment on the Altis in 10.1 (146) is equally instructive. Frazer simply comments on Pindar's statement (Ol. 10.55) that the area was called Altis, and the comment of Hitzig-Blümner is also brief. The Budé, on the other hand, considers the etymology of from and cites several references in Pausanias to show that the Altis had limits within the larger area of the grove. [End Page 296]The discussion of the dating of the cult statue of Zeus by Phidias (in the 420s) in comment on 5.11 (156-57) is also good and follows in the tradition of Frazer, but here the Budé editor can call attention to excavation of the workshop of Phidias in 1954-58 and the monograph of Mallwitz and Schiering, which shows, because of pottery and other finds, that work on the statue was going on in the 430s. Consequently, the old controversy on the priority of the Olympian Zeus and the Athena Parthenos is settled in favor of the Athena statue, completed in 438.On 5.15.4, line 20: the reading of the manuscripts' which includes the... (shrink)

Talvez o paralelo mais próximo do Logos joanino no Islã seja encontrado na noção da "Realidade Muhammadana" (al-ḥaqīqat al-muḥammadiyya). O termo foi provavelmente usado pela primeira vez por Ibn ʿArabī (d. 1240), mas a explicação detalhada mais antiga do que ela representa foi fornecida por Saʿīd ibn Aḥmad Farghānī (d. 1300), um excelente aluno do principal propagador de Ibn ʿArabī, Ṣadr al-Dīn Qûnawī. Farghānī escreveu um comentário denso, em dois volumes, sobre a famosa qasida de 760 versos de Ibn (...) al-Fāriḍ, Naẓm al-sulûk. Profundamente enraizado na metafísica islâmica, na teologia e na psicologia espiritual, o comentário explica como o poeta está descrevendo o arquétipo eterno de Muhammad em Deus como o meio pelo qual Deus cria o universo e o lugar de retorno final de todas as coisas. (shrink)

This paper examines the work ethic characteristics of particular practising Protestant, Catholic and Muslim managers in Britain, Ireland and Turkey. Max Weber, argued that Protestant societies had a particular work ethic which was quite distinct from non-Protestant societies. The Protestant work ethics (PWE) thesis of Weber was reviewed. Previous empirical and analytical research results showed that the number of research results which support Weberian ideas were more than those which did not support. Methodological issues were also discussed. Results revealed that (...) there was a considerable difference between Muslim and other groups in terms of PWE characteristics. The Muslim group showed the highest PWE level, while the Protestant group was placed second and the Catholic group third. The Protestant group showed a slightly higher of PWE level than the Catholic group. The possible reasons for the higher level of the PWE values of Muslim managers are discussed in the light of historical, political, social and economic developments in Turkey. (shrink)

The ninth volume of the new edition of the Opera omnia of Erasmus is the third tome of the fourth ordo 'moralia continens' and entirely devoted to the edition of the Moriae encomium by Clarence H. Miller. It was Erasmus' own wish that the Moriae encomium should be published under this 'ordo'; v. Ep. I to Botzheim, 30 January 15 2 3, p. 40, II. 9-10; and Ep. 2283 to Boece, 15 March 1530, 1. 1°4. For the editorial principles of (...) the new Erasmus edition we refer the reader to the General introduction of volume 1,1 and to the Prefaces of the other volumes published until now. To our deep regret we have to report the death of Professor S. L. Greenslade, a member ofthe 'Conseil International', and of Professor Myron P. Gilmore. The passing away of these eminent scholars and devoted friends of our new edition is a heavy loss to our project. As new members of the 'Conseil International' were elected C. Augustijn, Amsterdam, Ch. Bene, Grenoble, V. Branca, Venice, Mrs. M. Cytowska, Warsaw, F. Heinimann, Basle. The editorial board was also enlarged; the new membres are: C. L. Heesakkers, Leyden, H. J. de Jonge, Leyden, J. Trapman, The Hague Ooint-Secretary). The editorial board and the editor of the present volume thank all libraries who put books, photostats, microfilms and bibliographical material at their disposal. Referring to the copyright notice on the verso of the title page, and to the agreements made with the authors, the editorial board feels bound to repeat that no part of the volumes which have appeared or will appear under its responsibility can be published without prior permission of the copyright owner. (shrink)

Drew M. Dalton’s, The Matter of Evil, engages the history of philosophical pessimism, speculative realism, and ethics with the goal of finding a material absolute to ground contemporary philosophical theory. Dalton advocates for entropy as this absolute, giving rise to a philosophy of “unbecoming.” Being faithful to Kant’s critical project and the consequent limitations placed on human reason, Dalton rejects the kinds of nihilism, quietism, and fideism that so often emerge in the wake of Kant’s discoveries. Despite the collapse of (...) metaphysical absolutes in Western philosophy, Dalton believes that ethical responsibility can still be grounded in the law of entropy. Tracing the latest developments in biology, chemistry, and physics, Dalton draws from philosophical pessimism and speculative realism to show that there is no escaping entropy. Everything that exists will unravel and the universe will eventually die. Yet, instead of bringing us to the brink of despair, Dalton champions an ethics that fights back against unbecoming and works to alleviate unnecessary suffering on a social and political level. (shrink)

Los estudios sobre «Biblia y género» no han prestado atención al paralelismo de género en la poesía hebrea bíblica, la cual juega con las referencias femeninas y masculinas entre los hemistiquios de un verso, como por ejemplo en «Salga el esposo (m) del tálamo (m) // la esposa (f) de la alcoba (f)» (Joel 2,16). Este juego de referencias paralelas es un reflejo de la representación simbólica de lo real característica de los textos bíblicos. Los poetas han visto y representado (...) siempre la naturaleza como esencia personificada, ya sea en forma masculina o en forma femenina. El paralelismo de género adquiere dimensiones más vastas y complejas cuando se verifica al nivel de estrofas o de poemas, como sucede en el Cantar y, de modo especial, en la discripción paralela de los cuerpos de la Amada y del Amado. Las preguntas paralelas acuñadas para identificar a una figura masculina o femenina de un mundo superior o misterioso, «¿Quién es esa que…?» o «¿Quién es ese que…?», convierten a la Amada del Cantar en prototipo de la nueva mujer, paralelo del prototipo de nuevo hombre que presenta el libro de Job, ambas figuras opuestas a la Eva y al Adán del relato del Paraíso en el libro del Génesis. (shrink)

In this article I am concerned with whether it could be morally significant to distinguish between doing something 'in order to bring about an effect' as opposed to 'doing something because we will bring about an effect'. For example, the Doctrine of Double Effect tells us that we should not act in order to bring about evil, but even if this is true is it perhaps permissible to act only because an evil will thus occur? I discuss these questions in (...) connection with a version of the so-called Trolley Problem known as the Loop Case. I also consider how these questions may bear on whether a rational agent must aim at an event which he believes is causally necessary to achieve an end he pursues. (shrink)