"Mass media have broadened the range of our knowledge and of what we are able to reach, but they have done it through an escalating number of cognitive mediations.... Media-society is the society of mediation, society of signs. While Peirce's semiotic does not give an adequate account of the cognitive relationship with the single sign, it offers, however, a very powerful image of the social life of signs themselves". This is one of the reasons that Fumagalli adduces for the growing (...) interest in Charles Sanders Peirce's thought. We live in a "semiotic society," where a sign points to another sign, and then to another again. We are knowers and agents in a world which is not "directly" present; that is to say, it is in the middle of intersecting semiotic processes, of production of signs and interpretation of signs. The world is present through signs: newspapers, television, books, images, photographs, reports, reviews, telephones, posters, dollar bills, numbers in elevators, parking lot colors. The interpreter of these signs lives in the flux of intersecting interpretations, which, as soon as they are circulated, become themselves signs for more interpretations. (shrink)

Resumo: Ao considerar as ações que são propriamente humanas, as quais pertencem ao homem enquanto homem, Tomás de Aquino destaca aquelas ações que procedem da vontade deliberada e que visam a um determinado fim, uma orientação que será caracterizada como algo inscrito no próprio ser da criatura e acompanhada de certo conhecimento. Este artigo almeja estudar a constituição do ato moral para Tomás, fazendo ressaltar não apenas a centralidade da vontade na constituição desse ato, mas também certos assuntos pertinentes à (...) reflexão tomasiana do ato moral, como a distinção voluntário/involuntário, a coexistência de inteligência e vontade na determinação do ato humano e a qualificação da ação que é imperada pela vontade, pois é nela que se manifestará de modo mais claro o agir ético para Tomás, demarcado este pelo signo da prudência. A referência textual de Tomás, aqui utilizada, diz respeito à segunda parte da Suma de teologia.: In considering actions that are properly human, which belong to man as man, Thomas Aquinas highlights those actions that proceed from deliberate will and aim at a certain end. This orientation is characterized as something inscribed in the very being of the creature and accompanied by knowledge of a certain kind. This article aims to study the constitution of the moral act for Aquinas. It emphasizes not only the centrality of the will in the constitution of this act, but also certain issues pertinent to Aquinas’ reflection on the moral act. For example, the voluntary/involuntary distinction, the coexistence of intelligence and will in the determination of the human act, and the qualification of action dominated by the will. It is in action that the ethical act for Aquinas is most clearly manifested, marked by the sign of prudence. The primary text referred to in this article is the second part of the Summa theologiae. (shrink)

In conventional medicine, healing is effected mainly by treating the symptoms of the physical body disease, while in mind?body medicine the cure is performed by the mind itself (thoughts and emotions). In fact, the holographic mind theory claims that the mind could be either the healer or the slayer. Thus, this article is a contribution toward a more in-depth study of this theme of conventional medicine versus mind?body medicine, particularly to understand the gifts of quantum physics to life science and (...) the art of healing, so that we might find an integrative medicine model (a holistic approach to health) that could explain some ?incurable? diseases. (shrink)

In this note, we review paradoxes like Russell’s, the Liar, and Curry’s in the context of intuitionistic logic. One may observe that one cannot blame the underlying logic for the paradoxes, but has to take into account the particular concept formations. For proof-theoretic semantics, however, this comes with the challenge to block some forms of direct axiomatizations of the Liar. A proper answer to this challenge might be given by Schroeder-Heister’s definitional freedom.

A recent paper by Jakl, Jung and Pultr succeeded for the first time in establishing a very natural link between bilattice logic and the duality theory of d-frames and bitopological spaces. In this paper we further exploit, extend and investigate this link from an algebraic and a logical point of view. In particular, we introduce classes of algebras that extend bilattices, d-frames and N4-lattices to a setting in which the negation is not necessarily involutive, and we study corresponding logics. We (...) provide product representation theorems for these algebras, as well as completeness, algebraizability results for the corresponding logics. (shrink)

There is no agreed-upon, unique concept of spirituality; its dimensions and characteristics depend on the approach used. Spirituality appears in management studies from three main perspectives: individual spirituality, spirituality in the workplace, and organizational spirituality. Spirituality can also be considered from a religious perspective. This article identifies a comprehensive concept of organizational spirituality based on the terms and concepts used in the literature. A systematic review of the literature was made using the Web of Science and Scopus databases; the articles (...) were then subjected to bibliometric analysis using VOSviewer software. The results included two clusters: organizational spirituality and workplace spirituality. Cluster analysis suggested that there is scope for research on workplace spirituality and a gap in organizational spirituality studies. The proposed concept for organizational spirituality is an organizational identity resulting from its values, practices, and discourse that is composed of workplace and individual spirituality guided by the leader and other members and influenced by the environment, organizational culture, and knowledge management. This spirituality generates value and social good that is visible in the organization’s image, mission, vision, and organizational values. This article contributes to the literature by the categorization and systematization of the existing literature and proposing a unified concept—a mental and linguistic representation of organizational spirituality—that represents its essence and confers the qualities and attributes inherent to this phenomenon. (shrink)

There is increasing evidence that dynamic changes to chromatin, chromosomes and nuclear architecture are regulated by RNA signalling. Although the precise molecular mechanisms are not well understood, they appear to involve the differential recruitment of a hierarchy of generic chromatin modifying complexes and DNA methyltransferases to specific loci by RNAs during differentiation and development. A significant fraction of the genome-wide transcription of non-protein coding RNAs may be involved in this process, comprising a previously hidden layer of intermediary genetic information that (...) underpins developmental ontogeny and the differences between species, ecotypes and individuals. It is also evident that RNA editing is a primary means by which hardwired genetic information in animals can be altered by environmental signals, especially in the brain, indicating a dynamic RNA-mediated interplay between the transcriptome, the environment and the epigenome. Moreover, RNA-directed regulatory processes may also transfer epigenetic information not only within cells but also between cells and organ systems, as well as across generations. (shrink)

Este artigo trata da presença, da interpretação e do diálogo com o ceticismo na primeira fase do pensamento de Denis Diderot, em particular nos seus Pensamentos Filosóficos, palco de uma crise metafísica e religiosa que antecedeu a formulação do seu materialismo ateu.

This article presents a reconstruction of the scientific policies established in Ecuador in the years between 1979 and 2007. The purpose is double: on the one hand, it seeks to understand the process of institutionalization of the System of Science and Technology, on the other hand analysing the achievements of three scientific policies established during this period. Hence, the reconstruction is split into three stages: from 1979 to 1994 when the first scientific policy was in place; from 1994 to 2004 (...) the second policy; and between 2005 and 2007 the third policy. To obtain the objective, some of the most relevant normative aspects during each stage are reviewed, as well as institutional statistical records related to Science and Technology. (shrink)

Resumo Neste artigo, será discutida a noção de “infinitude cardinal” – a qual seria predicada de um “conjunto” – e a noção de “infinitude ordinal” – a qual seria predicada de um “processo”. A partir dessa distinção conceitual, será abordado o principal problema desse artigo, i.e., o problema da possibilidade teórica de uma infinitude de estrelas tratado por Dummett em sua obra Elements of Intuitionism. O filósofo inglês sugere que, mesmo diante dessa possibilidade teórica, deveria ser possível predicar apenas infinitude (...) ordinal. A questão principal surge do fato de que parece ser problemático predicar ordinalmente infinitude de “estrelas”. Mesmo diante dessa possibilidade, Dummett sugere que o intuicionista poderia apenas reinterpretar infinitude cardinal como sendo infinitude ordinal. Ora, iremos mostrar que, se Dummett não fornece razões extras que sustentem essa posição, então será difícil interpretar um caso empírico infinitário como sendo também um caso ordinal ou potencial de infinitude. Para resolver esse problema de Dummett, em Brouwer se encontram alguns pressupostos idealistas necessários para argumentar em favor da ideia de que, mesmo em um contexto empírico, como o de uma infinitude de estrelas, poderíamos predicar infinitude ordinal. Então, depois de discutir as duas noções de “infinitude” e apresentar o problema de Dummett, será apresentada a abordagem idealista de Brouwer – a qual pelo menos explicaria de modo mais plausível as razões que poderiam motivar um intuicionista a predicar infinitude ordinal até mesmo de um caso empírico e espacial. (shrink)

Normal 0 21 false false false MicrosoftInternetExplorer4 No seminário de 1959-60, o psicanalista Jacques Lacan anuncia sua decisáo de abordar ali o tema da ética da psicanálise. Para uma clara compreensáo da contribuiçáo freudiana, ele resgata, como contraponto, a referência aristotélica da Ethica Nicomachea . Nessa obra, Aristóteles está em busca de um bem mais excelente, e este corresponde à felicidade. Ele pode ser alcançado pelo uso da atividade racional aliado à prática da virtude. Se, para Lacan, a investigaçáo aristotélica (...) comporta certa idealidade, o registro psicanalítico funda-se a partir da realidade. Para isso, ele retoma a noçáo freudiana de das Ding . Como objeto da primeira experiência de satisfaçáo, das Ding fundará todo o encaminhamento do sujeito. Na estrutura neurótica, entretanto, o reencontro com das Ding é excessivo; o sujeito náo o pode suportar. É por trás dessa realidade sem predicaçáo que é das Ding que Lacan encontrará a realidade que ordena, a saber, a lei da interdiçáo do incesto. É nessa dimensáo que o sujeito, em análise, é convocado a advir. O presente estudo, portanto, tem como objetivo realizar esse percurso – do bem supremo aristotélico à ética do desejo –, apontando as contribuições da psicanálise à discussáo ética. (shrink)

In this study the authors follow with extreme clarity what could be understood as the political ideology and the philosophy of language of Richard Rorty, from the perspective of the understanding assumed by this North American philosopher as to public democratic practices. His philosophy is es..

Pretende-se oferecer uma reconstituição do argumento de Darwin no capítulo 6 da Origem das espécies contra a ideia de finalidade como princípio de explicação das partes funcionais dos seres vivos, de modo a elucidar sua dívida, deliberada ou não, em relação à crítica do finalismo exposta na parte 3 dos Diálogos sobre religião natural. A ideia é situar o ponto preciso em que a teoria de Darwin se vincula à filosofia de Hume, desfazendo, ao mesmo tempo o mal-entendido que encontra (...) no filósofo escocês uma espécie de profeta da teoria da evolução, em pleno século XVIII – um contrassenso que ignora a situação epistemológica da fisiologia e da anatomia no período, ciências para as quais uma teoria como essa teria parecido pura e simples especulação sem base experimental ou teórica. A contribuição de Hume para a biologia do século XIX é outra, e situa-se num nível talvez mais profundo que o da teoria dos seres vivos: consiste em ter solapado em definitivo a noção de que as formas dos seres vivos se deixariam explicar pela funcionalidade que os naturalistas encontram em sua organização específica, vendo aí o sinal de um desígnio. Para Hume, bem como para Darwin, tudo o que há nessa ideia é uma analogia com a forma dos produtos da técnica humana. (shrink)

Trata-se de examinar as relações entre pensamento e linguagem em Hume, de modo a situar a importância da gramática geral no quadro das ciências da natureza humana delineado no Tratado. Se Hume não tem uma filosofia da linguagem, é certo que ele delineia uma teoria dos signos, cuja reconstituição ilumina também as relações entre gramática, lógica e crítica.

In her last novella, The Hour of the Star, Lispector makes plain that the brilliance of life – any life whatever – lies in its capacity to endlessly contemplate itself and that as such it is inseparable from its mode of contemplation. As we will suggest in this article, Lispector’s view of life as living contemplation resonates with Giorgio Agamben’s conception of being as potentiality. In the last installment of his Homo Sacer series, The Use of Bodies, Agamben tries to (...) offer an alternative paradigm of life to that of Western biopolitics, whose power operates on its separation of bare life from forms of life. Central to this new ontology is Agamben’s notion of a life as inseparable from its mode or form, as he highlights using a hyphen: form-of-life. By form-of-life, Agamben means that one’s living is never reducible to the biological or economic facts of existence because it essentially concerns itself with its potentialities, its singular modes of being. Life that contemplates itself is a life which simply is without being reducible to its function. In The Hour of the Star, Lispector’s heroine, Macabéa is not simply a figure of bare life as some critics have suggested by reducing her life to her factual circumstances. She is rather a figure whose life is affected by its own sensation of existing – its unborn possibilities. (shrink)

New settings for communication are being built, having, at one side, great corporations of television, radio, press and on line media, and at the other side the role of the independent / alternative press, understood as not bound to a private, public or state enterprise or to some economic group. It takes gradually shape the constitution of the opposition between the traditional media and the independent / alternative press, having as a material base the new technologies of information. How can (...) the new technology of information associated to the new settings of press freedom and the phenomenon of the contradiction of public opinion in the era of internet accomplish the mediation of the opinion in a globalized society? Or still, starting from the presupposition of the press freedom, how to guarantee that the society solves the contradiction of the public opinion? The phenomenon of the public opinion is contradicting because it has in itself, at the same time, the universality of constitutional principles of Law and Ethics, together with the peculiarity of the citizens’ rights and concerns. This contradiction finds its solution by means of the mediation of the freedom of the press itself within a frame of democratic legality. This is the power of the contradiction: to put into effect the dialectic tension between the opposed poles of the universal and the particular in the press freedom, avowing the right of every citizen to express publicly his opinion. This is Hegel’s theory of public opinion: the press freedom and the parliament, as a politic space, are privileged spheres of the mediation of the contradictory phenomenon of the public opinion. Keywords: Press freedom; public opinion; press; citizen journalists. (shrink)

We show how two iterated products of selection functions can both be used in conjunction with systemTto interpret, via the dialectica interpretation and modified realizability, full classical analysis. We also show that one iterated product is equivalent over systemTto Spector’s bar recursion, whereas the other isT-equivalent to modified bar recursion. Modified bar recursion itself is shown to arise directly from the iteration of a different binary product of ‘skewed’ selection functions. Iterations of the dependent binary products are also considered but (...) in all cases are shown to beT-equivalent to the iteration of the simple products. (shrink)

The purpose of this essay is to analyze and relate two proposals for illustration made by the European philosophy of the eighteenth century, their singularities and seeking more differences than their commonalities. Both of them were developed in countries with different cultural and political conjunctures and based on the peculiarities of their respective enlightenments. This is the Aufklärung of Immanuel Kant (1724-1804), who became famous with the booklet Answer the question: what is "Enlightenment"?, written in 1784, and the Lumières embodied (...) by the speculator Denis Diderot (1713-1784) and mainly expressed in the entry "Philosopher" of the Encyclopedia of 1765. (shrink)

Le droit doit certainement avoir une âme. Mais il a aussi un corps. Dans le corps du droit - souvent méprisé, souvent ignoré -, les symboles, l'iconologie, mais aussi la relation du juridique avec les arts et l'esthétique, gagnent de nos jours de plus en plus d'importance. On redécouvre une relation entre le droit et les sens : le droit qui écoute les parties, le droit dit aveugle ou le droit bandé, le droit qui sent et pressent par l'odorat, le (...) droit qui touche, et même un droit qui dé-gôute... La présente contribution pour une philosophie symbolique du droit recueille des études sur les différents aspects de ce droit sensible et sensitif. (shrink)

A relação entre música e ciência é um capítulo importante na história da ciência e da filosofia. Este artigo procura discutir alguns aspectos das investigações de Marin Mersenne sobre a música e a acústica, tendo em vista o desenvolvimento da teoria da coincidência da consonância e seu compromisso com uma visão mecânica da natureza, pela qual ele estabeleceu as propriedades físicas do som e proporções matemáticas dos intervalos musicais.

The article deals with race relations in Brazil, analyzing how adult and children’s literature in Brazil has worked to maintain and update the "complex prosperous." The article is guided by the hypothesis that the main challenge is to mover narratives, literature and textbooks which go beyond the homogeneity of a single story based on white as representative "natural" discourse of the human species that places the "other" as "deviant", from the hegemony of the white hierarchy for plural discourses. In Brazilian (...) racial hierarchies are profuse and profound. An analysis of "the Negro as an object" indicate the presence of some striking black characters as tending to be subordination and inferiority. The alternatives are linked to the "black literature" that demonstrates richness and strength but at the same time, this literature is maintained as "marginal." In children’s literature the process is very similar, observing continuous forms of hierarchy of whites as superior and blacks as inferior. I discuss the need for teacher training and the production of alternatives and other new literary discourse. (shrink)

Este artigo tenta mostrar as relações entre historiografia e retórica jurídica na Grécia do século V. Os meios de prova da "verdade" nos historiadores antigos, principalmente Tucídides e Heródoto, se constroem mediante a conjunção de função processual e momento discursivo.

O artigo trata da apropriação dos elementos musicais pelo discurso filosófico na Antiguidade. Pretende mostrar a astuciosa incorporação da música pelo lógos, ou como a nudez da linguagem aproxima a palavra prosaca da filosofia ao som puro da aulética.

Pretende-se situar os momentos determinantes que dão sustentação à proposta de Levinas, elaborada ao longo de sua leitura de Heidegger, no sentido de romper com o pensamento do ser e propor um pensamento do Outro. A leitura de Levinas, como se pretende demonstrar, é atravessada, desde o seu início, pelo fio condutor de uma problematização da pretendida abertura para fora de si mesmo, na qual o Dasein heideggeriano quer se afirmar para além de toda autoconfirmação inerente às filosofias da consciência. (...) PALAVRAS-CHAVE – Alteridade. Dasein. Heidegger. Levinas. ABSTRACT This article seeks to situate the decisive moments that support Levinas’s proposal, elaborated throughout his reading of Heidegger, insofar as it breaks away from the thought of Being and proposes a thought of the Other. Levinas’s reading, it is argued, is marked from the beginning by the leading motif of a problematization of the supposed openness out of itself, in which the Heideggerian Dasein claims to affirm itself beyond all self-confirmation inherent in philosophies of consciousness. KEY WORDS – Alterity. Dasein. Heidegger. Levinas. (shrink)

The combined use of computers and telecommunications and the latest evolution in the field of Artificial Intelligence brought along new ways of contracting and of expressing will and declarations. The question is, how far we can go in considering computer intelligence and autonomy, how can we legally deal with a new form of electronic behaviour capable of autonomous action? In the field of contracting, through Intelligent Electronic Agents, there is an imperious need of analysing the question of expression of consent, (...) and two main possibilities have been proposed: considering electronic devices as mere machines or tools, or considering electronic devices as legal persons. Another possibility that has been frequently mentioned consists in the application of the rules of agency to electronic transactions. Meanwhile, the question remains: would it possible, under a Civil Law framework, to apply the notions of “legal personhood” and “representation” to electronic agents? It is obvious that existing legal norms are not fit for such an endeavouring challenge. Yet, the virtual world exists and it requires a new but realistic legal approach on software agents, in order to enhance the use of electronic commerce in a global world. (shrink)

St. Augustine doesn't see in the crisis of the Pagan City the simple occasion of revenge, but the 'kairós' of an innovation that emerges among 'debris'. Without needing from the resource to the 'Phoenix', the Christian truth of the eternity, for Christ's Resurrection, communicates to the time limited and not repeat a new horizon. This 'new times' is apt to cross the things street and mutants, and so, the own 'death of the city' does not determine more 'death of man'. (...) The inspiration of The City of God is not a political projection in the way that we know in classical grec-latin culture. In the 'De Civitate Dei', on the contrary, Saint Augustine serves the Christian faith and of the Gospel to explain this mission of the city of God peregrine in time. (shrink)

Paulo Margutti e José Crisóstomo discutem sobre a possiblidade ou a impossibilidade de ultrapassar o representacionismo correspondentista e principalmente o eventual linguocentrismo da filosofia contemporânea, pós-virada linguística, em que parece que da linguagem pode-se passar apenas à linguagem, a cujo círculo mágico estaríamos, desse modo, inevitavelmente presos. Sendo assim, o mundo “aí fora” novamente nos escapa e o relativismo, o agnosticismo e o ceticismo de novo nos espreitam. Em Nietzsche, é a linguagem, sempre metafórica, que se adéqua aos nossos (...) modos prático-perspectivistas, corpóreos e afetivos, de “recortar” o mundo, ou é o contrário? E em Maturana, o que vem primeiro? Para Crisóstomo, para quem no começo está o ato, ultrapassamos tudo isso através de nosso emaranhamento prático com o mundo, por meio da natureza sensível criativa de nossas práticas e pela tradução de crenças em condutas. Enquanto que, para Margutti, nada disso parece deslocar a primazia incontornável da linguagem, como prática ela própria. Sobre isso, Margutti pergunta pelo suposto aproveitamento, por Crisóstomo, no seu ponto de vista prático-poiético criativo, em versão alegadamente não idealista nem dualista, da noção de autoconsciência, central no idealismo alemão. (shrink)

These readings have been chosen by Ana Maria Araujo Freire and Donaldo Macedo, who also provide a cogent introduction to the life and times: -- From Pedagogy of the Oppressed, The Fear of Freedom, The "Banking" Concept of Education -- From Education for Critical Consciousness, Education and Conscientizacao -- From Pedagogy in Process, the introduction -- A dialogue between Freire and Macedo, Literacy in Guinea-Bissau Revisited -- Selections from Learning to Question -- From Pedagogy of the City, The Challenges of (...) Urban Education -- From Pedagogy of Hope, A Further "Reading of the World" -- Selections from Pedagogy of the Heart. (shrink)

Mentoring the Mentor recreates a Freirian dialogue in a printed format. In this volume, sixteen distinguished scholars engage in a critical and thoughtful exchange with Paulo Freire. While some contributors voice appreciation for Freire's ideas and for what it means to «reinvent Freire» in a North American context, others offer sharp critiques of Freire's philosophy and, of equal importance, of the various interpretations of his work. A variety of chapters describe specific uses which have been made of Freire's ideas (...) in diverse educational contexts, from the New York City public schools to the revolutions in Guinea Bissau and Eritrea. Finally, Paulo Freire himself responds to the major issues which are raised in the volume and invites readers to share in a continuing lively dialogue about the meaning of democratic and revolutionary education. «The fundamental task of the mentor is a liberatory task. It is not to encourage the mentor's goals and aspirations and dreams to be reproduced in the mentees, the students, but to give rise to the possibility that the students become the owners of their own history. This is how I understand the need that teachers have to transcend their merely instructive task and to assume the ethical posture of a mentor who truly believes in the total autonomy, freedom, and development of those he or she mentors.» (from Chapter Sixteen, «A Response» by Paulo Freire). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HERMENEUTIC OF AQUINAS'S TEXTS: NOTES ON THE INDEX THOMISTICUS PAOLO GurnTTI Universita Cattolica Augustinianum Milan, Italy I. Introduction: First Impressions of the Index Thomisticus UPON ENTERING an excellent library of philosophy, one cannot help but notice the 56 volumes of the Inde:c Thomisticus.1 Anyone with a scholarly interest in Saint 1 Index Thomisticus: Sancti Thomae Aquinatis Operum omnium Indices et concordantiae... (Stuttgart: Frommann-Holzboog, 1974-1980). Reference to this work in (...) notes takes the form: IT [section]-[vol.], [p.]. References to Aquinas's works will follow the conventions established by Busa in the Index Thomisticus (e.g., STl=Summa theologiae, prima pars) and unless otherwise indicated are from the same texts processed in the Index Thomisticus. References to Roberto Busa's works will have the following abbreviations: Clavis Indicis Thomistici: Clavis Indicis Thomistici (Stuttgart: FrommannHoltzboog, 1979). Fond. informatica linguistica: Fondamenti di informatica linguistica (Milan: Vita e Pensiero, 1987), (contains a bibliography of Busa's works through 1987). Per San Tommaso 'ratio seminalis ': "Per San Tommaso 'ratio seminalis' significa 'codice genetico '. Problemi e metodi di lessicologia e lessicografia tomistiche," in Atti dell'VIII congresso tomistico internazionale (Vatican City: Libreria Editrice Vaticana, 1981), vol. 1. L'Index Thomisticus: "L'Index Thomisticus," in Stitdi medievali, III serie, XXI, I, 1980. Informatica e filologia: " Informatica e nuova filologia," in G. Savoca ed., Lessicologia, filologia e critica (Florence: Olschki, 1986), pp. 17-25. L'originalite linguistique: "L'originalite linguistique de S. Thomas d'Aquin," in Archivum Latinitatis Medii Aevi (Bulletin du Cange), Tome XLIV-XLV, fascicule double, 1985, pp. 65-90. ORDO dans les ouevres: "ORDO dans les ouevres de St. Thomas d'Aquin," in M. Fattori and M. Bianchi, eds., ORDO II Colloquia internazionale del Lessico Intellettuale Europeo (Rome: Edizioni dell'Ateneo e Bizzarri, 1979), pp. 59-184. Voces REALIS-REALITER: "Voces REALIS-REALITER in S. Thoma Aq. Cum appendice de voce 'resrei," in M. Fattori and M. Bianchi eds., RES. III Colloquia internazionale del Lessico intellettuale Europea (Rome: Edizioni dell'Ateneo, 1982), pp. 104667 668 PAOLO GUIETTI Thomas Aquinas will be drawn to employ the Index Thomisticus as a powerful concordance. But any reasonable scholar can recognize the disproportion between a desirable concordance and this hyperbolic system of about 70,000 pages. The Index Thomisticus is the second largest written work of this century, surpassed only by the Enrcyclopedia Britannica. The Index Thomisticus is a mountain of pages that classifies with a precision never before realized everything that came from Aquinas's pen in twenty-five years.2 Is it not awkwardly disproportionate and too pedantically analytical for scholarly research? Moreover, what would Aquinas think if, in a return to this life, he could see the electronic digestion of his work? A neoscholastic Jesuit who devoted thirty-four years of his life to chopping and classifying even the most insignificant things, like " et " and " est," could seem to St. Thomas a modern computernut, i.e., a person who has lost his good sense in front of a screen.3 Everyone understands the usefulness of a concordance; even St. Thomas wanted and used concordances.4 But the Index Thomis136. De voce SPIRITUS: "De voce SPIRITUS in operibus S. Thomae Aquinatis," in M. Fattori and M. Bianchi, eds., SPIRITUS. IV Colloquia lnternazionale del Lessico Intellettuale Europeo (Rome: Edizioni dell'Ateneo, 1983), pp. 191-222. Thomistische H ermeneutik: " Das Problem der thomistischen Hermeneutik nach der Veroeffentlichung des Index Thomisticus," in A. Zimmermann, ed., ~Miscellanea Medievalia, Bd 19: Thomas von Aquin (Berlin, New York: Walter de Gruyter, 1988), pp. 359-364. L'Indez Thomisticus per la filoso fia: " L'Index Thomisticus per la filosofia e la teologia," in Teologia 5, 1980, pp. 258-265. Il logos Principia di dialogo: "Il logos principio di ogni dialogo tra persone secondo San Tommaso,'' in Portare Cristo all'Uomo. Congresso del Ventennio dal Concilio Vaticano II (Vatican City: Urbaniana University Press, 1985), pp. 577-584. 2 I. e., 8,767,854 words. The lnde:i: Thomisticus classifies everything St. Thomas has probably written, everything St. Thomas erased (Autographi deleta: Inde:i: Thomisticus: 006 ADL) and even works of other chosen authors for comparison with St. Thomas. a Roberto Busa, S.J., was born in Vicenza, Italy in 1913... (shrink)

This article presents an analysis of Gödel's dialectica interpretation via a refinement of intuitionistic logic known as linear logic. Linear logic comes naturally into the picture once one observes that the structural rule of contraction is the main cause of the lack of symmetry in Gödel's interpretation. We use the fact that the dialectica interpretation of intuitionistic logic can be viewed as a composition of Girard's embedding of intuitionistic logic into linear logic followed by de Paiva's dialectica interpretation of linear (...) logic. We then investigate the various properties of the dialectica interpretation, such as the characterisation theorem, and variants of Gödel's interpretation within the linear logic context. The role of contraction in extensions to classical logic, arithmetic and analysis is also discussed. (shrink)

This dissertation distinguishes Hume's anti-rationalist position from irrationalism. Hume's skepticism is a form of anti-rationalism, basically a defense of common life and tradition against the conceit of the rationalists' concept of reason. Modern rationalism is based on two fundamental dogmas. The first is the "principle of autonomy," which leads to the systematic elimination of the other as the irrational. In modern epistemology this means the disappearance of intentionality and, at the summit of modern moral philosophy, all forms of heteronomy are (...) held to coincide with immorality. Hume attacks as absurd the notion that the self is the center of all morality and rationality because there is no such a thing as the absolute self . He reduces the idea of the absolute self to a speculative chimera. To be sure, to say that there is no absolute self does not mean that there is no self: the alternative of either autonomy or heteronomy is false. There is only a relative self and a relative other, and this analysis is the core of the book Of the Passions in the Treatise. ;The second fundamental dogma of modern rationalism is the reification of the category of quantity. This is also expressed by the distinction between primary and secondary qualities and by the notion that the real is merely a primary quality . Hume overturns this dogma: secondary qualities are actually primary. This is the most fundamental meaning of the cardinal principle of the Treatise, "the primacy of impression over ideas", i.e., the primacy of experience over reason. Hume concentrates his analysis on the passions, but he uses this term in a special sense. Passions are not obstacles to knowledge but conditions of its possibility. Passions such as contempt, fear, love, hatred, hope, envy, pride, and humility, are perceptions and interpretations of the world. ;The passion of sympathy occupies a special place. Sympathy is simply the anatomy of friendship, adequately understood. Hume's ethics of sympathy is based on the elimination of the fictional absolute and isolated self. In common with the ancients, Hume locates friendship at the center of moral philosophy. (shrink)