Η μελέτη ασχολείται μέ τά μικρά χειροποίητα αγγεία του τύπου τών « Άργίτικων Μονόχρωμων », τά όποια έχουν έμπίεστη διακόσμηση. Κατ' αρχήν επιχειρείται μία κατάταξη τών δημοσιευμένων κομματιών σέ εργαστήρια σύμφωνα μέ τήν τεχνοτροπία τους καί συζητούνται εκτενώς τά σημαντικώτερα άπό αυτά. Στή συνέχεια μελετάται ή τεχνολογία τους καί μετρούνται οί θερμοκρασίες ψησίματος σέ δείγματα άπό διάφορα εργαστήρια. Στά ϊδια δείγματα εφαρμόσθηκαν άκτινογραφήματα κόνεως μέ τή μέθοδο XRD καί ακτινοβολία CuKa γιά νά πιστοποιηθούν οί κρυσταλλικές φάσεις τών κεραμεικών. Τέλος, μικροσκοπική (...) εξέταση δειγμάτων του εργαστηρίου του « οδοντωτού τροχού » καί του εργαστηρίου της « έλευσινιακής ρουλέτας » έδειξε δτι πρόκειται γιά δύο διαφορετικά εργαστήρια, τά όποια, ωστόσο, πρέπει νά εντοπισθούν καί τά δύο κάπου στην 'Αττική. (shrink)

Με αφορμή ένα γεωμετρικό αμφορέα του επιγάστριου αττικο-κυκλαδικού τύπου από το νεκροταφείο της Ελεύθερνας, διακοσμημένο με τρεις μετόπες ομόκεντρων κύκλων στη ζώνη της κοιλιάς, συζητούνται τα προβλήματα τυπολογίας και προέλευσης αυτής της χαρακτηριστικής κατηγορίας αγγείων στο φως της νεότερης έρευνας. Η τεχνοτροπία όλων των αμφορέων αυτού του τύπου, δηλ. με δύο ή με τρεις μετόπες ομοκέντρων κύκλων, ακολουθεί πάντοτε τον αττικό ρυθμό, αλλά ενώ η αττική καταγωγή των διμετο- πικών αμφορέων του τύπου ουδέποτε αμφισβητήθηκε, η καταγωγή των τριμετοπικών αμφορέων, που (...) παρουσιάζουν ευρύτατη διάδοση στο Αιγαίο και κυρίως στις Κυκλάδες, άλλοτε αποδίδεται στην Αττική και άλλοτε στις Κυκλάδες. Στη μελέτη αυτή επιχειρείται ένας επαναπροσδιορισμός της τυπολογίας του επιγάστριου ομοκεντρικού αμφορέα και συζητείται διεξοδικά η κατηγορία των αμφορέων με τρεις μετόπες. (shrink)

How can we think or say what is not? If we equate what-is-not with nothing, then a thought of nothing is no thought at all; if we don’t, we are condemned to admit that what-is-not is, seemingly incurring self-refutation. In this paper, I address this paradox through the lenses of Parmenides, Plato, Russell, and the early Wittgenstein.

How can we know we are not dreaming? In this essay, I tackle this and related questions from a transcendental standpoint, by building a philosophical narrative centred upon three “giants”: Descartes, Kant, and Putnam. From each, I take some ideas and discard others, to develop a historically informed, yet original, transcendental approach to dream skepticism.

In questo saggio critico la rigida distinzione tra due diversi Wittgenstein, mostrando come il suo pensiero sia in continua transizione. In particolare mostro come, attraverso un costante ripensamento del concetto di forma, Wittgenstein giunga a identificare il significato delle parole con il loro uso nelle nostre pratiche linguistiche.

In this essay, I argue that Wittgenstein clarified ethics through a procedure that, by analogy with 'transcendental arguments', I call 'transcendental thought experiment'. Specifically, after offering a perspectival account of both transcendental arguments and transcendental thought experiments, I focus on a thought experiment proposed by Wittgenstein in his 1929 'Lecture on Ethics', arguing that it deserves the title of “transcendental”.

Conversation is a time-pressured environment. Recognizing a social action (the ‘‘speech act,’’ such as a question requesting information) early is crucial in conversation to quickly understand the intended message and plan a timely response. Fast turns between interlocutors are especially relevant for responses to questions since a long gap may be meaningful by itself. Human language is multimodal, involving speech as well as visual signals from the body, including the face. But little is known about how conversational facial signals contribute (...) to the communication of social actions. Some of the most prominent facial signals in conversation are eyebrow movements. Previous studies found links between eyebrow movements and questions, suggesting that these facial signals could contribute to the rapid recognition of questions. Therefore, we aimed to investigate whether early eyebrow movements (eyebrow frown or raise vs. no eyebrow movement) facilitate question identification. Participants were instructed to view videos of avatars where the presence of eyebrow movements accompanying questions was manipulated. Their task was to indicate whether the utterance was a question or a statement as accurately and quickly as possible. Data were collected using the online testing platform Gorilla. Results showed higher accuracies and faster response times for questions with eyebrow frowns, suggesting a facilitative role of eyebrow frowns for question identification. This means that facial signals can critically contribute to the communication of social actions in conversation by signaling social action-specific visual information and providing visual cues to speakers’ intentions. (shrink)

In this thesis, I compare Kant's and Wittgenstein’s takes on Transcendental Idealism, as a doctrine meant to “prove” the possibility of Metaphysics. My Central Question is: Is the early Wittgenstein a transcendental idealist? In virtue of a distinction between Transcendentalism and Transcendental Idealism, I answer “No”, by arguing that the early Wittgenstein is a transcendental philosopher, but not a transcendental idealist of any kind. In particular, I distinguish two variants of Transcendental Idealism, namely an effable variant, which Kant endorsed, and (...) an ineffable variant, often ascribed to Wittgenstein. And I argue that Wittgenstein cannot commit to either variant. This raises questions as to what kind of transcendental philosopher Wittgenstein is, if not an idealist one, and how his stance may bear on Metaphysics. I answer both questions by the end of the work. (shrink)

In this review, I discuss the views of many philosophers on the 'limits of intelligibility'. Inspired by the views of these authors, as well as by the transcendental philosophies of both Kant and Wittgenstein, I identify several limits of intelligibility (discussing how they may not coincide), examine the contemporary distinction between 'limits' and 'limitations' and, finally, briefly consider the question of how best to understand our limited human condition.