This study analyzes shells of marine gastropods of a zoological museum and the Latin epithets expressing perceptual and connotative attributes that they have received in the standard, Linnaean nomenclature. Making use of the Osgood semantic differential, we presented the subjects with digital 3-D reproductions of the shell specimens to be subjectively evaluated according to 17 pairs of attributes. The results show that, overall, the subjective evaluations given by the subjects are consistent, which suggests that an intersubjective characterization of the shells (...) as wholes according to their qualitative and morphological traits is possible and scientifically explicable. This may apply to other biological items as well. The results also show that the epithets given to the shells by taxonomists do not always reflect the perceptual evaluation of the general population, being a product of the well-known ambiguity in taxonomic categorization and naming. (shrink)

This study analyzes shells of marine gastropods of a zoological museum and the Latin epithets expressing perceptual and connotative attributes that they have received in the standard, Linnaean nomenclature. Making use of the Osgood semantic differential, we presented the subjects with digital 3-D reproductions of the shell specimens to be subjectively evaluated according to 17 pairs of attributes. The results show that, overall, the subjective evaluations given by the subjects are consistent, which suggests that an intersubjective characterization of the shells (...) as wholes according to their qualitative and morphological traits is possible and scientifically explicable. This may apply to other biological items as well. The results also show that the epithets given to the shells by taxonomists do not always reflect the perceptual evaluation of the general population, being a product of the well-known ambiguity in taxonomic categorization and naming. (shrink)

Any complete account of morality should be able to account for its characteristic normativity; we show that enactivism is able to do so while doing justice to the situated and interactive nature of morality. Moral normativity primarily arises in interpersonal interaction and is characterized by agents’ possibility of irrevocably changing each other’s autonomies, that is, the possibility of harming or expanding each other’s autonomy. We defend that moral normativity, as opposed to social and other forms of normativity, regulates and, in (...) some cases, constitutes this very possibility. Agents are thus morally responsible for caring about their own and others’ autonomies in interaction. In our conception, moral normativity is embodied, situated, and deeply affective, and is constituted in social practices and maintained in interaction. We identify at least two necessary conditions for moral normativity to arise as a social practice. The first is our embodied constitution as living beings who are precarious and therefore vulnerable and in need of interaction with others and with the environment. The second is our sociolinguistic nature, which allows us to exponentially expand our possibilities for action and normatively distinguish among them. We finish by drawing a distinction between moral character and the moral content of interactions, which allows us to universally recognize the ethical dimensions of all human interaction while doing justice to the situated character of morals. (shrink)

An important debate in the current literature is whether “all truth-conditional effects of extra-linguistic context can be traced to [a variable at; LM] logical form” (Stanley, ‘Context and Logical Form’, Linguistics and Philosophy, 23 (2000) 391). That is, according to Stanley, the only truth-conditional effects that extra-linguistic context has are localizable in (potentially silent) variable-denoting pronouns or pronoun-like items, which are represented in the syntax/at logical form (pure indexicals like I or today are put aside in this discussion). According to (...) Recanati (‘Unarticulated Constituents’, Linguistics and Philosophy, 25 (2002) 299), extra-linguistic context can have additional truth-conditional effects, in the form of optional pragmatic processes like ‘free enrichment’. This paper shows that Recanati’s position is not warranted, since there is an alternative line of analysis that obviates the need to assume free enrichment. In the alternative analysis, we need Stanley’s variables, but we need to give them the freedom to be or not to be generated in the syntax/present at logical form, a kind of optionality that has nothing to do with the pragmatics-related optionality of free enrichment. (shrink)

El presente artículo desarrolla un análisis crítico de papel metodológico que desempeña la libre fantasía en Ideas I. Haciendo visible la estrecha relación entre las modalizaciones de conciencia y la estructura noético-noemática de los actos intencionales, se demostrará la necesaria complementariedad de los métodos de las reducciones eidética y fenomenológica para el proyecto de Husserl de una crítica fenomenológica del conocimiento. Con ello se busca poner de relieve que el rendimiento de la fantasía tuvo un impacto metodológico decisivo para la (...) conversión trascendental de la fenomenología. (shrink)

In this paper I demonstrate that there is an explanation of the number marking we see on nouns when they combine with the numeral _zero_ which combines Martí’s (Semant. Pragmat., 2020a, https://doi.org/10.3765/sp.13.3 ) account of the morphosyntax and semantics of the numeral-noun construction with Bylinina and Nouwen’s (Glossa 3(1):98, 2018 ) semantics for _zero_ and which does not need to appeal to any further principles (e.g., agreement).

El presente artículo se propone explorar la noción de mundo ficcional desde la filosofía de Edmund Husserl, destacando la potencialidad de la fenomenología para los campos de la estética y la teoría de la ficción. Para ello, partiré de la descripción de las estructuras sobre las que se erige la vivencia ficcional, que aquí será tratada como una vivencia de fantasía. Bajo este enfoque, el análisis muestra primero la correlación entre conciencia de fantasía y mundo de fantasía, pasando a continuación (...) a explicitar las estructuras de cada uno de los polos de experiencia. Para Husserl, esta correlación se sustenta lógicamente en la doctrina del idealismo trascendental y en su concepción del mundo de fantasía como mundo posible. (shrink)

Les dictionnaires et documents, tirés de la littérature ou des archives, qui sont examinés dans cet ouvrage disent plus de mal que de bien de la séduction. La séduction c'est « l'élan qui porte l'un vers l'autre », mais cet élan est dévié par la tromperie. La séduction peut être située dans la polémique de longue durée contre le maquillage et la vanité des femmes. Leon Battista Alberti compare la femme, qui a la déplorable habitude de se maquiller, à l'artiste (...) qui aurait l'habitude, to... (shrink)

How a human observer perceives duration depends on the amount of events taking place during the timed interval, but also on psychological dimensions, such as emotional-wellbeing, mindfulness, impulsivity, and rumination. Here we aimed at exploring these influences on duration estimation and passage of time judgments. One hundred and seventeen healthy individuals filled out mindfulness (FFMQ), impulsivity (BIS-11), rumination (RRS), and depression (BDI-sf) questionnaires. Participants also conducted verbal estimation and production tasks in the multiple seconds range. During these timing tasks, subjects (...) were asked to read digits aloud that were presented on a computer screen. Each condition of the timing tasks differed in terms of the interval between the presentation of the digits, i.e., either short (4-s) or long (16-s). Our findings suggest that long empty intervals (16-s) are associated with a relative underestimation of duration, and to a feeling that the time passes slowly, a seemingly paradoxical result. Also, regarding more mindful individuals, such a dissociation between duration estimation and passage of time judgments was found, but only when empty intervals were short (4-s). Relatively speaking, more mindful subjects showed an increased overestimation of durations, but felt that time passed more quickly. These results provide further evidence for the dissociation between duration estimation and the feeling of the passage of time. We discuss these results in terms of an alerting effect when empty intervals are short and events are more numerous, which could mediate the effect of dispositional mindfulness. (shrink)

The aim of the present study was to investigate the effects of communicative intention on action. In Experiment 1 participants were requested to reach towards an object, grasp it, and either simply lift it or lift it with the intent to communicate a meaning to a partner . Movement kinematics were recorded using a three-dimensional motion analysis system. The results indicate that kinematics was sensitive to communicative intention. Although the to-be-grasped object remained the same, movements performed for the ‘communicative’ condition (...) were characterized by a kinematic pattern which differed from those obtained for the ‘individual’ condition. These findings were confirmed in a subsequent experiment in which the communicative condition was compared to a control condition, in which the communicative exchange was prevented. Results are discussed in terms of cognitive pragmatics and current knowledge on how social behavior shapes action kinematics. (shrink)

"Cover " -- "Title Page " -- "Copyright " -- "Contents " -- "Preface to the English Edition" -- "Introduction" -- "1. The Substitute" -- "2. Animals, Machines, Cyborgs, and the Taxi " -- "3. Mind, Emotions, and Artificial Empathy " -- "4. The Other Otherwise " -- "5. From Moral and Lethal Machines to Synthetic Ethics " -- "Notes" -- "Works Cited" -- "Acknowledgments" -- "Credits.

In this article we tackle the core question of machine emotion research – “Can machines have emotions?” – in the context of “social robots”, a new class of machines designed to function as “social partners” for humans. Our aim, however, is not to provide an answer to the question “Can robots have emotions?” Rather we argue that the “robotics of emotion” moves us to reformulate it into a different one – “Can robots affectively coordinate with humans?” Developing a series of (...) arguments relevant to theory of emotion, philosophy of AI, and the epistemology of synthetic models, we argue that the answer to this different question is positive, and that it lays grounds for an innovative ethical approach to emotional robots. This ethical project, which we introduced elsewhere as “synthetic ethics”, rejects the diffused ethical condemnation of emotional robots as “cheating” technology. Synthetic ethics focuses not on an ideological refusal, but on the concrete sustainability of the emerging mixed human-robot social ecologies. On this basis, in contrast to a purely negative ethical approach to social robotics it promotes an analytical case by case ethical inquiry into the type of human flourishing that can result from human-robot affective coordination. (shrink)

Social robotics entertains a particular relationship with anthropomorphism, which it neither sees as a cognitive error, nor as a sign of immaturity. Rather it considers that this common human tendency, which is hypothesized to have evolved because it favored cooperation among early humans, can be used today to facilitate social interactions between humans and a new type of cooperative and interactive agents - social robots. This approach leads social robotics to focus research on the engineering of robots that activate anthropomorphic (...) projections in users. The objective is to give robots "social presence" and "social behaviors" that are sufficiently credible for human users to engage in comfortable and potentially long-lasting relations with these machines. This choice of ’applied anthropomorphism’ as a research methodology exposes the artifacts produced by social robotics to ethical condemnation: social robots are judged to be a "cheating" technology, as they generate in users the illusion of reciprocal social and affective relations. This article takes position in this debate, not only developing a series of arguments relevant to philosophy of mind, cognitive sciences, and robotic AI, but also asking what social robotics can teach us about anthropomorphism. On this basis, we propose a theoretical perspective that characterizes anthropomorphism as a basic mechanism of interaction, and rebuts the ethical reflections that a priori condemns "anthropomorphism-based" social robots. To address the relevant ethical issues, we promote a critical experimentally based ethical approach to social robotics, "synthetic ethics," which aims at allowing humans to use social robots for two main goals: self-knowledge and moral growth. (shrink)

El presente artículo defiende que las nociones de epojé y de modificación de neutralidad, a pesar de su aparente semejanza, deben mantenerse radicalmente diferenciadas. La razón de fondo es que ambas surgen en el seno de operaciones de la conciencia que son metodológica y jerárquicamente distintas. Para tal efecto, haré una descripción de sus funciones y estructura, de modo que se hagan visibles tanto sus respectivas esferas de aplicación como el alcance operativo de sus procedimientos.

Argues that affirming the irreducible differences between men and women can lead to more transformative politics than the struggle for abstract equality between the sexes. In The Symbolic Order of the Mother Luisa Muraro identifies the bond between mother and child as ontologically fundamental to the development of culture and politics, and therefore as key to achieving truly emancipatory political change. Both corporeal development and language acquisition, which are the sources of all thinking, begin in this relationship. However, Western (...) civilization has been defined by men, and Muraro recalls the admiration and envy she felt for the great philosophers as she strove to become one herself, as well as the desire for independence that opposed her to her mother. This conflict between philosophy and culture on the one hand and the relationship with the mother on the other constitutes the root of patriarchy’s symbolic disorder, which blocks women’s (and men’s) access to genuine freedom. Muraro appeals to the feminist practice of gratitude to the mother and the recognition of her authority as a model of unconditional nurture and support that must be restored. This, she argues, is the symbolic order of the mother that must overcome the disorder of patriarchy. The mediating power of the mother tongue constitutes a symbolic order that comes before all others, for both women and men. Luisa Muraro is Professor Emeritus of Philosophy at the University of Verona, Italy. Francesca Novello is an instructor at the University of Oklahoma. Timothy S. Murphy is Houston-Truax-Wentz Professor and Regents Professor of English at Oklahoma State University. (shrink)

Este artículo busca establecer en primer lugar una doble distinción: de un lado, entre fantasía y conciencia de imagen; y, por el otro, entre fantasía y conciencia estética, ambas a partir de los trabajos de Edmund Husserl. Las dos series de distinciones se encuentran ligadas una con otra por el especial estatuto fenomenológico que Husserl concede a la imagen, el cual debe ser también sometido a aclaración. El artículo propone tres conclusiones: que la así llamada “conciencia estética” no es resultado (...) de ninguna “epojé”; que la experiencia de la imagen entremezcla percepción y fantasía; y que esta conciencia estética exige como contrapolo a un sujeto que habita en la irrealidad del “como si”. (shrink)

En su infancia Mohamed Chukri se ve arrastrado por la miseria, la violencia intrafamiliar, consume prostitución y se prostituye, fuma kif, trasnocha en los bares, roba y trabaja con contrabandistas. Todo ello lo narra en la novela El pan a secas (1973). En este artículo se analiza la novela en clave de esperanza/desesperanza. La novela se divide en dos: episodios de infancia (negativos, desesperanza) y de adolescencia (positivos, esperanza recuperada). Resiliencia, libertad y esperanza están íntimamente ligadas.

Venant de Belgique, où elle poursuit des recherches comparatives de longue durée sur les femmes dans les mouvements mystiques médiévaux, dans lesquels les béguines anversoises ont joué un rôle décisif, Luisa Muraro s’est arrêtée à Paris et le séminaire qu’elle a donné à la Maison des sciences de l’Homme, le 25 mars 1999, fut l’occasion d’une rencontre avec une personnalité exceptionnelle, dont l’itinéraire, l’expérience, le non-conformisme, la recherche inquiète soucieuse de prendre à bras-l...

The main purpose of this paper is to introduce a class of algebraic structures related to many-valued ukasiewicz algebras. They are symmetrical Heyting algebras with a set of modal operators indexed by a finite completely symmetric poset. A representation theorem is given for these (not functionally complete) algebras.

The views of Celia Amorós, which are dealt with here, originate in the ideas which appeared, especially in the Enlightenment, and which demanded equality for women. Following this line of thought she studies some of the most powerful theories of Western philosophical tradition in order to carry out a critical feminist deconstruction. Since her work is a critique of the philosophical critique of the Enlightenment, one can identify traces , today almost forgotten, of a feminist tradition of thought which can (...) be considered as a discourse of emancipation. Furthermore, this critical exercise becomes an intellectual and social non-patriarchal project of a society free from gender restrictions. In this sense, Celia Amoros’ philosophical work develops into philosophical feminism, not only in terms of being critical revision of the history of ideas, but also and principally because it takes shape as critical reflection and as direct dialogue with present-day philosophical discourse. (shrink)

Frente a la naturalización, lo que llama “deshistoricización”, Pierre Bourdieu, desde su “estructuralismo constructivista” o su “constructivismo genético”, analiza cómo el poder es constitutivo de la sociedad y existe en las cosas y en los cuerpos, incorporándose a los habitus mismos que definen la subjetividad. De este modo, sus análisis abren la puerta a una reconsideración teórico-crítica de las relaciones entre los sexos y, precisamente por ello, son de interés para una perspectiva crítico-feminista, si bien hay que reseñar la escasa (...) atención bourdiueana a la producción de tal perspectiva. (shrink)

Hablar de las herencias del pensamiento moderno y referirse a Kant resulta una obviedad. Pero cuando Putnam asevera que Kant fue �el primer realista interno� parece de suyo tomarlo en consideración. Centrándonos tan sólo en la fase de este realismo interno putnamiano �y en particular tal como se expresa en Razón, verdad e historia�, este trabajo se propone detectar algunos de los lugares textuales de la Crítica de la razón pura que avalan esa afirmación y la dotan de sentido. Qué (...) entienden ambos textos por racionalidad y por verdad nos guiará a la hora situar dónde ambos pensadores, más allá de la distancia teórica e histórica, vienen a encontrase. (shrink)

Depressive mood can be involved in the moral judgments made by people with depression. Here, we focus on the negative judgments depressed patients have of themselves and the world. Possibly, the alterations in moral judgment in subjects with depression can be understood by taking into account the neural basis of depression.

Jana Sawicki uses the work and methods of Foucault to explore the possibility of a politics of difference. I argue that Foucault may help us overcome some forms of dogmatism inherited from men's political philosophy of the past, but Foucault is otherwise useless, or worse: misleading. Because Sawicki presents a politics of diversity among women regardless of, and independent from, a politics of sexual difference, I believe Foucault is misleading.

Muraro’s article begins from the philosophical question of the ‘unthought’, and asks how our very image of thought is transformed when the thinking subject is a woman, and her thought is specifically linked to the experience of a body. On the basis of a feminist interrogation of sexual difference which reveals the forms of violence inherent in certain claims to universality, Muraro tries to develop a thinking of politics which would rest on its symbolic distance or independence from power. Through (...) readings of Freud, Macbeth, Saint Paul and women’s narratives, Muraro investigates the dangers borne by the fusion of power and politics and explores the ways in which they could be disjoined. (shrink)