Philosophy Research Papers - Academia.edu (original) (raw)

In legal decisions standpoints can be supported by formal and also by substantive interpretative arguments. Formal arguments consist of reasons the weight or force of which is essentially dependent on the authoritativeness that the reasons may also have: In this connection one may think of linguistic and systemic arguments. On the other hand, substantive arguments are not backed up by authority, but consist of a direct invocation of moral, political, economic, or other social considerations. Formal arguments can be analyzed as exclusionary reasons: The authoritative character excludes—in principle—substantial counterarguments. Formal arguments are sometimes used to conceal value judgements based on substantial arguments. This paper deals with reconstructing problems regarding this strategic use of formal arguments in legal decisions, with a focus on linguistic argumentation.

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- Law, Philosophy, Political Economics

This paper proposes a media studies that foregrounds technological objects as communicative and historical agents. Specifically, I take the digital computer as a powerful catalyst of crises in communication theories and certain key features of modernity. Finally, the computer is the motor of “New Media” which is at once a set of technologies, a historical epoch, and a field of knowledge. As such the computer shapes “the new” and “the future” as History pushes its origins further in the past and its convergent quality pushes its future as a predominate medium. As treatment of information and interface suggest, communication theories observe computers, and technologies generally, for the mediated languages they either afford or foreclose to us. My project describes the figures information and interface for the different ways they can be thought of as aspects of communication. I treat information not as semantic meaning, formal or discursive language, but rather as a physical organism....

- by Mark Martinez
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- Philosophy, Communication, Historiography, Communicatio

This article aims at scientifically investigating the anticipatory grief/mourning phenomenon, which is referred to the psychic processes before the death of a loved one, using the interpretative phenomenological analysis (IPA). The IPA is grounded on a phenomenological hermeneutic: the indepth study of the meaningprocess of a subjective experience by a person. This analysis is applied to the case of a woman caring for her spouse suffering from a cancer, in end-of-life. The findings give an insight of the psychological functioning of a person facing the impending death of a relative, and offer reflection-tools concerning prevention of psychic distress in the bereavement field.

- by Cecile Flahault
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- Philosophy, Death, Cancer, Interpretative Phenomenological Analysis

Dialogue as practice and understanding in contemporary art This study investigates how social constructionist dialogue as art demonstrates a layered mode of practical inquiry, which weaves together interactive and explorative, re-presentational and reflective modes of dialogue in the performance of knowledge. Recent art debates present dialogue as a relational, collaborative and situated mode of meaning-making, and an alternative to traditional constraining frameworks of art. However, artists have been criticised for idealised interpretations of dialogue, which present it as something essentially good and democratic, for insufficiently scrutinising dialogical relationships, and for not providing adequate process accounts for secondary audiences. This study’s multi-layered performance of knowledge draws on thematic insights developed through fourteen interviews and five field conversation artworks from 2008 onwards. Research material from conversational encounters was combined and pr...

- by John Hammersley
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- Philosophy
- by Katherine Puddifoot
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- Philosophy, Applied Ethics, Social Philosophy

The brain is not a place to store memory’ is the famous thesis that was proposed in “Matter and Memory” chapter 2. From there, Bergson demonstrates that memory exists from the brain independently and the quality of memory is non-material and spiritual. According to Bergson, the brain is only an instrument of memory power and memory is spirit and reality that exist from the brain independently. He negated the theory of location of memory and argued the brain and memory from the whole theory of the brain. Well, what is the meaning of his memory and brain theory from the view point of contemporary brain physiology? Are his memory and brain theory fit for contemporary brain physiology? I want to conclude the confrontation between the theory of Bergson and contemporary brain physiology comparing the theories of Bergson and Wilder Penfield (1891-1979) who was the most famous brain surgeon in Canada. The conclusion is that dualism is amended to monism by the quantum theory, the idea of Bio...

- by kiyokazu nakatomi
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- Philosophy, humanum
- by Thomas Plant
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- Philosophy, The Religion
- by Kevin Staley
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- Philosophy
- by John Kaag
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- Philosophy

Construal of the Bible influences LDS religious sensibilities in distinctively complex ways, consciously and otherwise, including Mormon understandings of modern revelation. The initiative to produce for the first time a comprehensive commentary on the New Testament that is informed by and contriutes to modern biblical scholarship, such as “higher criticism,” while respecting LDS perspectives, has potential to help the Saints better understand that to which they are devoted. To succeed, the BYU New Testament Commentary may require a widened circle of contributors, a refined articulation of purpose and method, a deepened engagement with modern scholarship, a persuasive hermeneutic, and a format that creates dialogue between, rather than conflation of, scholarship and revelation. Title

- by Philip Barlow
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- Philosophy

The concept of infinite is clearly addressed in the comments that St. John of the Cross made to his own poetry. In his work, the concept of infinite is intimately related to the notion of God, who is reached not through the knowledge, but rather through the spiritual experience. The main goal of this paper is to look at the philosophical and hermeneutic implications of the concept of infinite and the different uses that St. Jhon of the Cross made in his work.

- by Iñaki Ceberio de León
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- Philosophy
- by Isabelle Koch
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- Philosophy, Metaphysics, Philosophy of Mind, Philosophy Of Language
- by Joseph A Kechichian
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- History, Philosophy, Islam in Africa, Political Science
- by Simon Hayhoe
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- Computer Science, Computer Graphics, Human Computer Interaction, Philosophy

Este trabalho visa discutir os conceitos de “diferença colonial” e “pensamento liminar” de Walter Mignolo, em articulação com uma discussão filosófica das questões da diferença e do antagonismo, especialmente de acordo com a proposta de Ernesto Laclau, mas também com reformulações do próprio autor. De acordo com a hipótese do artigo, as relações de alteridade e os antagonismos que compuseram os processos de constituição da modernidade e da colonialidade podem ser compreendidos a partir de uma gramática filosófica estruturada no modo com o qual a questão da diferença foi investigada, especialmente a partir do século XX. Pensá-la em contraposição à ideia marxiana de contradição dialética torna-se um bom recurso para esta análise.

Este artigo relata o processo de discussao e concepcao de uma matriz curricular para tres habilitacoes do curso de Comunicacao Social na Universidade do Vale do Itajai (Univali): Jornalismo, Relacoes Publicas, e Publicidade e Propaganda. A matriz foi elaborada para integrar conteudos comuns as habilitacoes, atualizar ementas e reduzir a duracao dos cursos, sem prejudicar a formacao especifica, contemplando as emergentes demandas formativas e mercadologicas. Para tanto, recorremos a uma perspectiva de racionalidade sistemica para inovar no design dos curriculos para o curso. Estruturamos o artigo com uma breve introducao da proposta, seguindo com alguns indicadores de qualidade considerados hoje na area da Comunicacao Social. Explicitamos brevemente como se deu o processo de elaboracao das novas matrizes curriculares, bem como seus criterios basicos de organizacao. Alem disso, apresentamos os eixos norteadores que constituem as novas matrizes e tambem indicamos alguns avancos que per...

- by VERONICA GESSER
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- Philosophy

espanolEl libro publicado por Stephen Toulmin en 1958, que lleva por titulo Los usos de la argumentacion, es considerado como uno de los pilares del resurgimiento de la Teoria de la argumentacion en el siglo XX. Si bien los estudios sobre dicho libro y, en general, sobre la posicion de su autor son numerosos, hay un aspecto de su obra que permanece aun poco analizado, a saber, su vinculo con las ideas del filosofo pragmatista John Dewey. Este vinculo resulta problematico habida cuenta de que, si bien las referencias a Dewey en el conjunto de la obra de Toulmin son numerosas y a menudo elogiosas, en particular las referencias al filosofo pragmatista en Los usos de la argumentacion son escasas y de tono critico, pese a que, como se mostrara en este trabajo, puede sostenerse que la posicion de Toulmin en dicha obra no solo incorpora, como suele reconocerse, una perspectiva pragmatica sino tambien una pragmatista. EnglishIt is well known that the book published by Stephen Toulmin in 195...

- by Federico E . López
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- Philosophy, Pragmatism, John Dewey, Argumentation Theory

† PROPOSITIONS 1. Paul Ricoeur and Gilles Deleuze both develop a specific conception of novelty that goes against existing theories of metaphor. Ricoeur's strategy is to criticize these theories from within and to draw a theory of the living metaphor from them. Deleuze, in contrast, rejects thinking in terms of metaphors altogether. His view can best be understood in terms of a process of metamorphosis. (Chapter 1) 2. The notion living metaphor, understood as 'seeing the similar within the dissimilar,' lays the foundation for what I have called Ricoeur's model of productive tensions. (Part 1) 3. Ricoeur's response to the problem of novelty can best be modeled on his theory of the living metaphor. A living metaphor does not rely on an already existing resemblance, but creates a similarity that was not perceived before. It exceeds the boundaries of ordinary language and intimates a new connection between distant categories. As such it enables a stereoscopic vision. (Chapter 2) 4. Augustine's definition 'time is a distention of the mind [distentio animi]' provides an excellent illustration of a living metaphor in Ricoeur's sense. In Augustine's Confessions, a first attempt is made to draw a philosophical concept of time from this living metaphor by finding the similar (the temporal vocabulary that is sought) within the dissimilar (the psychological and spatial vocabulary that is given). As seen from Ricoeur's perspective, Augustine's attempt goes a long way, but does not fully succeed to explicate the implicit novelty of the living metaphor. (Chapter 3) 5. Deleuze's conception of novelty can best be understood as a process of metamorphosis that has two moments: a mutual metamorphosis that sets the process in motion and a continuous metamorphosis of proliferating series that keeps it alive. This defines the underlying dynamic of what I have called the model of organizing encounters. (Part 2) 6. Deleuze's oeuvre can roughly be divided in three kinds of works: single-signature, doublesignature, and multi-signature works. The single-signature works try to set a process of metamorphosis in motion but often fail to bring it to an end. The double-signature works effectuate mutual metamorphoses in which something starts to pass between Deleuze and the philosopher he is discussing, creating a creative coupling that results in interesting new ideas. The multi-signature works, finally, attempt to move beyond the mutual metamorphosis by creating a continuous metamorphosis of proliferating series that never stops charging itself. (Part 2) 7. Following Deleuze's essays, in literature the mutual metamorphoses emerge through the employment of specific writing procedures in which the author injects the ordinary language with a strange undertone so that it starts to tremble and is pushed to the limit. Such a creative coupling of a decomposed and an ordinary language results in a poetic language. (Chapter 5)

- by Martijn Boven
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- Philosophy, Continental Philosophy, Gilles Deleuze, Paul Ricoeur

The eleventh century philosopher and Archbishop of Canterbury St Anselm wrote, 'I do not seek to understand so that I may believe, but I believe so that I may understand' (Anselm Proslogion 154-5). Anselm was asserting that, from a philosophical stance, nothing is achieved or ascertained by merely speculating from the sidelines; a certain level of committed thought and involvement is necessary. The editor and authors of this book have written an enlightening, refreshing text which exhibits that commitment to which St Anselm refers. The text does not speculate from the sidelines, but rather the authors, no doubt due to the clear direction of the editor, aim to immerse themselves in the considerable gap in understanding some of the philosophical issues that underpin contemporary comprehension of tourism.

- by Kevin D O'Gorman
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- Philosophy, Tourism Studies, Social Sciences, Hospitality Studies

1340), загалом їх переосмислив і розвинув, долучивши при цьому елементи різноманітних доісламських традицій до своїх метафізичних розмірковувань. У його учнів ця цілісна філософія здобула назву трансцендентної мудрості (Ḥikmat muta' āliya). Вона є тією метою, на яку спрямовується вся філософія, теологія й містика Мулли Садри. Для нього філософія (falsafa) є «вдосконаленням людської душі (istikmāl al-nafs al-insāniyya), шляхом пізнання дійсності сущих (ma´rifat haqā'iq almawğūdāt) так, як вони в ній існують, і яка розуміється як виявлена не через припущення (bi-l-ẓann) чи опертя на авторитет (bi-l-taqlīd), а з допомогою обґрунтовано доведених суджень стосовно її буття (taḥqīqan bi-l-barāhīn), відповідно до тієї міри, якою ця дійсність є досяжною для людини. Завдяки пізнанню душа стає дзеркальним відображенням світу. Цим визначається достойність філософії, адже буття, її предмет, є абсолютним благом і певною річчю, яка не надається до пізнання, не може бути здійсненою. Мудрістьце дар Божий» [Širāzī 2003: I, 23]. Мулла Садра в різний спосіб здійснював поділ вчення про мудрість і науки. У вступі до свого основного твору «Asfār» він, згідно з аристотелівською інтектуальною традицією, розділяє філософію, або вчення про мудрість, на теоретичну і практичну частини. Теоретична мудрість містила логіку, математику, знання про природу й метафізику, тоді як до практичної

- by Roland Pietsch
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- Philosophy
- by carroy ferguson
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- Sociology, Cultural Studies, Social Change, Psychology

Sono rigorosamente vietati la riproduzione, la traduzione, l'adattamento, anche parziale o per estratti, per qualsiasi uso e con qualsiasi mezzo effettuati, compresi la copia fotostatica, il microfilm, la memorizzazione elettronica, ecc., senza la preventiva autorizzazione scritta della Fabrizio Serra editore ® , Pisa • Roma. Ogni abuso sarà perseguito a norma di legge.

- by Johannes Bronkhorst
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- Philosophy, Indian Philosophy

Islam experienced blossoming as well as waning. The Book of Allah transformed a tribal culture into an empire. The ascent of the umma was enabled by turning to revelation. The fall was triggered by the re-orientation from revelation to tradition. The ways of the forefathers, recorded in the books of traditions, supplanted the Book of Allah. The turn was triggered by the request of rulers to record the prophetic traditions. As a result, tradition surpassed revelation. The turn represented a shift from an Allah-centric to a prophet-centric paradigm. The turn was assisted by the rejection of reason. The turn produced adverse effects. The rejection of reason made revelation hard to understand and follow. The repression of reason entailed the subjugation of reason to tradition in the exegesis of revelation. The reluctance to engage reason corrupted the knowledge of revelation. The corruption of knowledge extended to the corruption of the sharia. The repression of reason eroded the people’s power to reflect rationally. The repression of reason resulted in a closing of the Muslim mind. The umma’s power to think waned. The result was the corruption of exegesis, jurisprudence and the sharia. The corruption of knowledge is reflected in the proliferation of capital punishments, for example for apostasy and adultery. The proclivity to extremism is reflected in the treatment of acts of terror as “martyrdom operations” by wayward ulama. Exegesis and jurisprudence turned from reason. The rejection of reason, in particular the teaching of causation, plunged umma into stagnation. The rejection of reason was justified by portraying the use of reason to understand revelation as kufr. But Allah exhorts us to use reason to understand revelation. The rejection of reason defies the teaching of revelation. In politics, the bias against reason intensified the repression of the rationalists by Musa al-Hadi in 786. The slaughter of five-thousand philosophers was an event not unlike the Reign of Terror of the Jacobins, under Maximilien Robespierre during the French Revolution. Sixteen thousand followers of “tradition” were killed at the guillotine with the emergence of the Age of Reason, touted by the European Enlightenment, a millennium afterwards. As a result of the rejection of reason, it was harder to understand and follow revelation. The perception that “all knowledge is in the Quran” did not improve matters. This was problematic. For it automatically withheld the designation of “knowledge” from all knowledge not in the Book of Allah. This perception reflected a corruption of knowledge. It was a reflection of hubris. In response to the bewilderment triggered the prohibition of the use of reason, exegetes alleged that revelation features “ambiguous” passages. The rejection of reason severed the umma from its moorings. Furthermore, it made it hard to understand key terms as “mutashabihat,” “hikma,” and “hawa.” As a result, Muslims turned to tradition, which replaced reason for the purpose of explaining revelation. To justify the treatment of tradition as fit to “explain” revelation, tradition was treated as “revelation.” Tradition was conflated with revelation. Furthermore, treating tradition as a “judge” of revelation reversed the relation of revelation and tradition. The word of God was subordinated to the words of persons. The designation of tradition as “revelation” transformed Islam into “traditional Islam.” The abrogation of the verses of reconciliation by the ayah as-sayf transformed Islam into Islamism. It is necessary to restore revelation to its pre-eminence in relation to tradition, to rehabilitate reason, and to ensure that all legislation is in accord with revelation. The disintegration of the empire was triggered by the re-orientation from revelation to tradition. The turn was expedited by the repression of reason.

- by Leslie Terebessy
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- Religion, History, Sociology, Anthropology

Die Analyse der ersten zehn Minuten einer audio aufgezeichneten psychoanalytischen Sitzung fuhrt zu der Entdeckung und Beschreibung einer psychoanalytischen Prozedur, die wir als »Tanz der Einsicht« bezeichnen. Die Sitzung ist nach den Standards der Konversationsanalyse transkribiert und wird auf drei Ebenen analysiert. Zunachst kommt eine klinische Analyse zu dem Ergebnis, dass die Analytikerin bei zwei Gelegenheiten ihre Gesprachsposition verandert; sie spricht, als ware sie die Patientin. Die klinische Perspektive bringt diese Beobachtung mit dem Konzept der Modellszene und dem methodischen Prinzip der »Komplettierung der Szene« in Beziehung und einigen weiteren Befunden der Sauglingsforschung. Zum zweiten lasst sich mit den Mitteln der Konversationsanalyse erkennen, wie die Therapeutin dies Manover ausfuhrt und wie die Patientin darauf reagiert. Diese Analyse beschreibt detailliert die »slots«, an denen ein solches Manover auf naturliche und ungekunstelte Weise ausgefuhrt wird. ...

- by Michael B Buchholz
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- Psychoanalysis, Philosophy, Languages and Linguistics, Art

Among the many innovations that mark Frege's Begriffsschrift as a revolutionary work, perhaps the most important is its presentation of the first formal system of logic. Frege believed that the introduction of a new notation, especially for the expression of generality, was necessary if the logical relationships between contents were to be made apparent. This new notation made it possible, at least in an important range of cases, to establish that a given content could be inferred from certain other contents simply by examining the structure of the sentences that expressed those contents. 1 In this regard, Frege's great advance was that, in his system, the logical rules could be stated in purely formal terms, without any reference to the contents expressed by the sentences of his formal language, Begriffsschrift, the conceptual notation. But it is important to recognize that logic, according to Frege, is not 'formal' in any sense that would oppose form to content: The sentences of Begriffsschrift are not mere forms. Frege's goal was "not.. . to present an abstract logic in formulas, but to express a content through written symbols in a more precise and perspicuous way than is possible with words" (AimCN, pp. 90-1). Frege's formal system is intended to be one we can actually use in reasoning, that is, in inferring truths from other truths, which is to say that we can prove theorems in this system, where theorems are true contents. 2 If so, the sentences of Begriffsschrift must express those contents. The point of presenting proofs in a formal system is thus not to empty mathematics of content (FTA, esp. opp. 97ff.), 3

- by Robert May
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- Philosophy, Cognition, Composition, Thought

9 Premessa 11 Premessa alla seconda edizione LINGUA PENSIERO CANTO 17 Prima lezione. La lingua e l'informazione 18 § 1. L'essenza e l'indole 23 § 2. Il format della lingua 29 § 3. La prestanza del segno 36 § 4. L'informazione 47 Seconda lezione. La scienza cognitiva e la lingua 48 § 5. Il titolo disciplinare 50 § 6. L'informazione e il senso 51 § 7. La mente e il pensiero 54 § 8. Il pre-linguistico 58 § 9. La naturalizzazione 65 § 10. L'evidenza naturale e il senso comune. La coartazione cibernetica 68 § 11. Il format cognitivista della filosofia. L'occhio storico In copertina: Paul Klee, Traum-Stadt, 1921. © Ibis, Como -Pavia, 2014 www.ibisedizioni.it I edizione: dicembre 2010 Nuova edizione ampliata: settembre 2014 ISBN: 978-88-7164-351-9 Paul Klee, Die Schlangengöttin und ihr Feind, 1940 77 Terza lezione. La verità della lingua e la tentazione 78 § 12. La formatazione e la potenza. Il mercato e la lingua 82 § 13. La mala indole 84 § 14. La verità della lingua 86 § 15. «Dei beni il più tentante». L'insidia (rinvio a Hölderlin) 101 Quarta lezione. Un colpo d'occhio al cammino 101 § 16. L'indole della lingua e il suo format 105 § 17. La lingua madre (coartata) nella scienza cognitiva. L'estrema formatazione 112 § 18. La lingua, l'azienda, il mercato 116 § 19. Excursus. La città smisurata 124 § 20. La lingua come tentazione 127 § 21. «Dei beni il più tentante» (Hölderlin) 124 § 22. Il dono della lingua, l'uomo, la genitura, il bene, l'indolica tentazione (Heidegger) 124 § 23. Conclusione. La fuga delle divergenze e l'enigma della lingua

- by Gino Zaccaria
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- Neuroscience, Cognitive Science, Philosophy, Ontology

Pensar os limites do investimento curativo requer perspectivas a partir da nocao etica de limite, de desenvolvimento da biomedicina e das reflexoes da bioetica, assim como da natureza dos cuidados paliativos. As tres perspectivas – a da etica, a da bioetica e a dos cuidados paliativos – configuram territorios compartilhados. No eixo do compromisso de lutar pela vida sem maximizar as intervencoes e humanizar os cuidados, destaque-se o respeito pela decisao do doente capaz e competente e a conviccao de que existem limites aos cuidados, porque tem de fazer sentido para quem os presta e para aquele a quem sao prestados. Os cuidados paliativos podem assegurar uma assistencia o mais completa possivel a pessoa que se encontra na ultima etapa da vida, considerando a morte como um processo normal, que nao podem nem devem retardar ou acelerar. O objetivo e prover a melhor qualidade de vida possivel para o doente em fase terminal e sua familia, ate o momento da chegada da morte, de modo verdad...

- by Lucília Nunes
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- Philosophy, Ethics, Bioethics
- by Jame Schaefer
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- Philosophy

Taylor in Britain adopted it as well (Taylor 1933), though with many modifications. In the first half of the twentieth century, form criticism was highly touted as a significant breakthrough in Biblical studies that was almost beyond challenge (Kline 1967:177). Following Bultmann were his students, Ernst Käsemann and G. Bornkamm (see Blevins 1983:157). Form criticism, which had its zenith of influence in the twentieth century, has roots that go back to a century earlier. Much of the approaches found in form critical studies of the Gospels come from the early work done on the life of Jesus. When the Church's dogma was challenged, and the relationship between history, faith, and literature was studied in depth, questions began to emerge. These questions included: In what way can the Gospel be described as history? Or, how did myth and legend shape and form the oral traditions that were eventually codified in what we call the New Testament? Once it was accepted by scholars that the Gospels were made up of sources rather than a single witness or source, the interest of these scholars extended into extrapolating what kinds of sources were present in the texts, and, additionally, how they came to be shaped and molded by the mythologization process (e.g., Bultmann). As a goal, form criticism seeks to uncover the various forms or units and their original historical context. The answers for where the events described/narrated in the Gospels actually originated may, according to the form critic, be the historical Jesus, the Gospel writers, or the Christian community and its Sitz im Leben. In many respects, the process of investigation was not actually such that its central goal was the historical Jesus. This, it was thought, was almost entirely impossible to accomplish. It was not the historical Jesus that held the key to the present day application and significance for the Christian faith, but, rather, primitive Christianity; thus uncovering it became central. Along this line, Wright explains, Form-criticism, the tool usually associated with Bultmann, was not, at its heart, designed to find out about Jesus. It was part of the other great 'Quest', which still

- by Deven MacDonald
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- Philosophy

Der Gottesglaube als Voraussetzung und Gegenstand der Theologie Johannes Gründet Strukturen einer theologischen Ethik-gewonnen aus der Erfahrung 2. Exemplarische Entwürfe zur Theologie der Erfahrung Richard Heinzmann An der Grenze begreifenden Denkens. Zum Ursprung religiöser Erfahrung bei Thomas von Aquin Wolfhart Pannenberg , Religiöse Erfahrung und christlicher Glaube 1 Heinrich Fries Die Bedeutung der Erfahrung in der Theologie von John Henry Newman ....

- by Perry Schmidt-Leukel
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- Philosophy

Castoriadis' logic-ontology of Magmas provides the philosophical presupposition for a real democracy anchored on the radical freedom of the imaginary, which breeds an ontological novelty, manifested primarily in the psyche and the social-historical. As such, Castoriadis' radical freedom of the imaginary bears some groundbreaking philosophical, epistemological and political consequences. Firstly, it breaks with the "determinacy principle" penetrating most part of traditional philosophy and modern science. Secondly, it introduces an alternative epistemological approach by rendering the living being a for itself developing in terms of constant creation and destruction. Thirdly, and most importantly, it creates per se a novel political paradigm, crystallized in the project of individual and collective autonomy, which opposes equally, yet differently, both Marxism and liberalism, for it consists in the radicalization of democracy through the establishment of social freedom, that is, the equal opportunity for people's participation in politics.

- by vangelis papadimitropoulos
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- Philosophy, Cornelius Castoriadis
- by Gina K Thornburg, PhD
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- Genetics, Microbiology, Human Evolution, Philosophy

It has often been suggested that people's ordinary folk understanding of morality involves a rejection of moral relativism and a belief in objective moral truths. The results of six studies call this claim into question. Participants did offer apparently objectivist intuitions when confronted with questions about individuals from their own culture, but they offered increasingly relativist intuitions as they were confronted with questions about individuals from increasingly different cultures or ways of life. In light of these data, the authors hypothesize that people do not have a fixed commitment to moral objectivism but instead tend to adopt different views depending on the degree to which they consider radically different perspectives on moral questions.

- by Hagop Sarkissian and +1
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- Psychology, Cognitive Science, Philosophy, Volume
- by Rita Fulco
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- Philosophy, Political Theology, Contemporary Italian Philosophy

Nonostante il tentativo di Aristotele di offrire un’esposizione esaustiva di tutta la problematica del luogo e di darne una soluzione definitiva con l’arcinota definizione di luogo come primo limite immobile del contenente, fin dall’antichità i lettori hanno avuto grande difficoltà a conciliare i diversi aspetti della sua dottrina e, soprattutto, a comprendere il senso esatto di quella definizione, sia riguardo alla realtà dello stesso luogo sia in merito a come il concetto di luogo possa essere un valido sostituto dell’assai più familiare concetto di spazio. Già Teofrasto confessava di non comprendere cosa intendesse il suo maestro e anche i peripatetici Stratone e Eudemo mostrando non poca incertezza. Neanche l’attuale storiografia mostra di avere maggiore facilità, al punto che si è parlato senza mezzi termini di un’evidente inadeguatezza o incompletezza della dottrina, o addirittura di un’inconsapevolezza del problema da parte di Aristotele. Solo una ripresa approfondita, ab initio, di tutto Fisica Δ 1-5 poteva dimostrare che lo Stagirita in verità svolge una dottrina unica e coerente secondo principi e premesse metodologiche che saranno mantenuti pressoché costantemente dal primo al quinto capitolo, e che molte difficoltà incontrate dagli interpreti sono dipese dal non aver riportato ad un unico quadro di riferimento, affermazioni e valutazioni così apparentemente tanto diverse e distanti fra loro. Aristotele ci fa vedere che la realtà del luogo è analizzabile secondo vari punti di vista, tutti utili e legittimi, che devono esser rispettati nello loro irriducibilità, con i quali dobbiamo fare i conti, nessuno escluso, evitando di trasformare i suoi et…et nei nostri aut…aut.

La concepcion cognitiva del aprendizaje postula que el aprendizaje significativo ocurre cuando la persona interactua con su entorno y de esta manera construye sus representaciones personales, por lo que, es necesario que realice juicios... more

- by JORGE LEONCIO RIVERA MU�OZ
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- Philosophy, Investigacion Educativa

Cet article décrit de façon critique le recours aux théories de l’attachement comme fondement de la loi en matière de protection de la jeunesse. Il situe ces théories dans leur contexte historique et montre en quoi elles s’inscrivent dans... more

- by Hélène Tessier
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- Psychoanalysis, Philosophy, Epistemology, Art
- by Giridhari Lal Pandit
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- Philosophy

In his (2001a) and in some related papers, Tim Crane has maintained that intentional objects are schematic entities, in the sense that, insofar as being an intentional object is not a genuine metaphysical category, qua objects of thought intentional objects have no particular nature. This approach to intentionalia is the metaphysical counterpart of the later Husserl's ontological approach to the same entities, according to which qua objects of thought intentionalia are indifferent to existence. But to buy a metaphysically deflationary approach does not mean to buy an ontologically deflationary approach, according to which we have to accept all the intentional objects there apparently are. Being metaphysically deflationary on intentionalia rather means that from the ontological point of view one must really allow only for those intentionalia for which one is entitled to say that there are such things; typically, for which an ontological proof is available. From metaphysical schematism plus conditional, or partial, ontological committment to intentionalia, further interesting consequences follow. First, this theoretical combination allows one to deal with the 'too-many entities' problem (may one fail to accept an ontological proof for an entity of a given kind if she thinks that the entity we would have to be committed to is an entity of another kind?). Second, it allows one to deal with the 'genuinely true report' problem (how is it that if we exercise mindreading with respect to a somehow deluded person, we want our reports to come out as really, not merely fictionally, true?).

- by Alberto Voltolini
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- Cognitive Science, Philosophy, Metaphysics, Ontology

O presente artigo tem o objetivo de mostrar a relacao existente entre a “estrutura literaria” e “estrutura narrativa” do Quarto Evangelho. Por meio de criterios literarios e elementos narrativos, as “quatro grandes partes” do Evangelho relacionam-se de modo a formar uma unidade orgânica e harmonica, literaria e teologica. O trabalho consiste em caracterizar bem cada uma das quatro partes do Evangelho, e tentar descobrir, a partir dai, sua funcao no conjunto da obra. PALAVRAS-CHAVE: “estrutura literaria” e “estrutura narrativa” e “estrutura narrativa” do Quarto Evangelho; relacao entre as partes do Quarto Evangelho. Abstract This article aims to show the relation between the “literary structure” as wrll the “narration structure” of the Fourth Gospel. By means of literary criteria and narrative elements the four parts of the Fourth Gospel have a relation and constitute an organic, literary and theological unity. The study intends to characterize the four parts of the Gospel and discov...

- by Ramiro Mincato
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- Philosophy

It is generally accepted that the development of the modern sciences is rooted in experiment. Yet for a long time, experimentation did not occupy a prominent role, neither in philosophy nor in history of science. With the 'practical turn' in studying the sciences and their history, this has begun to change. This paper is concerned with systems and cultures of experimentation and the consistencies that are generated within such systems and cultures. The first part of the paper exposes the forms of historical and structural coherence that characterize the experimental exploration of epistemic objects. In the second part, a particular experimental culture in the life sciences is briefly described as an example. A survey will be given of what it means and what it takes to analyze biological functions in the test tube.

- by Hans-jörg Rheinberger
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- Philosophy, Manuscrito