Movilidad de la población e inmigración en Turín en la primera mitad del siglo XVIII -- Familias campesinas en la Liguria del siglo XVIII -- Estructuras familiares y relaciones sociales en una comunidad piamontesa entre 1700 y 1800 -- Desarrollo urbano y flujos migratorios en el Piamonte del siglo XVII -- Los usos de la biografía -- Inmigración y doble trabajo en el curso de la vida : algunas observaciones sobre el Piamonte del siglo XIX -- Carreras de artesanos y (...) mercado del trabajo en Turín (siglos XVIII y XIX) -- La transformación de la tierra en mercancía : el caso piamontés (1680-1717) -- Comportamientos, recursos y proceso: antes de la "revolución" del consumo -- Reciprocidad mediterránea -- El pasado lejano : en torno al uso político de la historia -- Historiadores, psicoanálisis y verdad -- La particular enfermedad católica -- Antropología católica e historia de Italia -- El consumo en Venecia : una fuente contable -- La microhistoria y la recuperación de la complejidad -- La intimidad marrana -- Breve historia de la sociedad injusta -- La historia total contra la historia global : la historiografía antes y después de la caída del Muro de Berlín -- El tiempo, los historiadores y Freud. (shrink)

La récente Histoire des jeunes en Occident est une aventure avant tout italianno-française (ou franco-italienne) : dirigée par Giovanni Levi et Jean-Claude Schmitt, elle a été d’abord été publiée en Italie en 1994 (Storia dei giovani) avant de l’être en France deux ans plus tard. Elle rassemble une vingtaine de contributions signées par des historien(ne)s très majoritairement français et italiens et couvre une aire géographique principalement axée sur la France et l’Italie. Ses deux volumes (...

La récente Histoire des jeunes en Occident est une aventure avant tout italianno-française (ou franco-italienne) : dirigée par Giovanni Levi et Jean-Claude Schmitt, elle a été d’abord été publiée en Italie en 1994 (Storia dei giovani) avant de l’être en France deux ans plus tard. Elle rassemble une vingtaine de contributions signées par des historien(ne)s très majoritairement français et italiens et couvre une aire géographique principalement axée sur la France et l’Italie. Ses deux volumes (...

La récente Histoire des jeunes en Occident est une aventure avant tout italianno-française (ou franco-italienne) : dirigée par Giovanni Levi et Jean-Claude Schmitt, elle a été d’abord été publiée en Italie en 1994 (Storia dei giovani) avant de l’être en France deux ans plus tard. Elle rassemble une vingtaine de contributions signées par des historien(ne)s très majoritairement français et italiens et couvre une aire géographique principalement axée sur la France et l’Italie. Ses deux volumes (...

SCIENCE CHAPTER I THE CHANGING PATTERN § i THE case presented in this book is not likely to survive criticism in every detail. There never was and there ...

Many philosophers have been attracted to the idea of using the logical form of a true sentence as a guide to the metaphysical grounds of the fact stated by that sentence. This paper looks at a particular instance of that idea: the widely accepted principle that disjunctions are grounded in their true disjuncts. I will argue that an unrestricted version of this principle has several problematic consequences and that it’s not obvious how the principle might be restricted in order to (...) avoid them. My suggestion is that, instead of trying to restrict the principle, we should distinguish between metaphysical and conceptual grounds and take the principle to apply exclusively to the latter. This suggestion, if correct, carries over to other prominent attempts at using logical form as a guide to ground. (shrink)

This paper defends the view that one's own mental states are metaphysically privileged vis-à-vis the mental states of others, even if only subjectively so. This is an instance of a more general view called Subjectivism, according to which reality is only subjectively the way it is. After characterizing Subjectivism in analogy to two relatively familiar views in the metaphysics of modality and time, I compare the Subjectivist View of the Mental with Egocentric Presentism, a version of Subjectivism recently advocated by (...) Caspar Hare. I argue that the Subjectivist View of the Mental goes a considerable way towards solving certain long-standing philosophical puzzles having to do with the unity of consciousness, the contents of self-awareness and the intransmissibility of experiential knowledge through testimony. (shrink)

Relativists make room for the possibility of “faultless disagreement” by positing the existence of subjective propositions, i.e. propositions true from some points of view and not others. We discuss whether the adoption of this position with respect to a certain domain of discourse is compatible with a realist attitude towards the matters arising in that domain. At first glance, the combination of relativism and realism leads to an unattractive metaphysical picture on which reality comprises incoherent facts. We will sketch the (...) contours of a realist-relativist position called “subjectivism”, which avoids this result by giving up the assumption that the points of view of different subjects are all metaphysically “on a par”. (shrink)

This paper argues that what is currently the most popular version of temporal Fragmentalism—‘unstructured’ temporal Fragmentalism, as I shall call it—faces a problem of Tensed Belief Explosion. Four possible solutions to this problem are reviewed and shown to be wanting; two more promising ones risk fostering scepticism about the existence of tensed facts—hence, about Fragmentalism itself. The tentative moral is that unstructured versions of Fragmentalism are at best unmotivated and at worst seriously flawed.

We are constantly called upon to evaluate the evidential weight of testimony, and to balance its deliverances against our own independent thinking. ‘Intellectual autonomy’ is the virtue that is supposed to be displayed by those who engage in cognition in this domain well. I argue that this is at best a misleading label for the virtue, because virtuous cognition in this domain consists in thinking with others, and intelligently responding to testimony. I argue that the existing label supports an excessively (...) individualistic conception of good thinking, both within and outside philosophy. I propose replacing ‘intellectual autonomy’ with ‘intellectual interdependence’, which properly emphasises the depth of our reliance on one another, without suggesting we ought ever to be epistemically servile. (shrink)

Continental philosophy has entered a new period of ferment. The long deconstructionist era was followed with a period dominated by Deleuze, which has in turn evolved into a new situation still difficult to define. However, one common thread running through the new brand of continental positions is a renewed attention to materialist and realist options in philosophy. Among the leaders of the established generation, this new focus takes numerous forms. It might be hard to find many shared positions in the (...) writings of Badiou, DeLanda, Laruelle, Latour, Stengers, and Žižek, but what is missing from their positions is an obsession with the critique of written texts. All of them elaborate a positive ontology, despite the incompatibility of their results. Meanwhile, the new generation of continental thinkers is pushing these trends still further, as seen in currents ranging from transcendental materialism to the London-based speculative realism movement to new revivals of Derrida. As indicated by the title The Speculative Turn, the new currents of continental philosophy depart from the text-centered hermeneutic models of the past and engage in daring speculations about the nature of reality itself. This anthology assembles authors, of several generations and numerous nationalities, who will be at the centre of debate in continental philosophy for decades to come. (shrink)

In everyday reasoning - just as in science and art - knowledge is acquired more by "doing" than with long analyses. What do we "do" when we discover something new? How can we define and explore the pattern of this reasoning, traditionally called "synthetic"? Following in the steps of classic pragmatists, especially C.S. Pierce, Giovanni Maddalena's Philosophy of Gesture revolutionizes the pattern of synthesis through the ideas of change and continuity and proposes "gesture" as a new tool for synthesis. (...) Defining gesture as an action with a beginning and an end that carries on a meaning, Maddalena explains that it is a dense blending of all kinds of phenomena - feelings and vague ideas, actual actions, habits of actions - and of signs - icons, indexes, and symbols. When the blending of phenomena and signs is densest, the gesture is "complete," and its power of introducing something new in knowledge is at its highest level. Examples of complete gestures are religious liturgies, public and private rites, public and private actions that establish an identity, artistic performances, and hypothesizing experiments. A departure from a traditional Kantian framework for understanding the nature and function of reason, The Philosophy of Gesture proposes an approach that is more attuned with our ordinary way of reasoning and of apprehending new knowledge. (shrink)

From one end of his philosophical work to the other, Gilles Deleuze consistently described his position as a transcendental empiricism. But just what is transcendental about Deleuze’s transcendental empiricism? And how does his position fit with the traditional empiricism articulated by Hume? In Difference and Givenness , Levi Bryant addresses these long-neglected questions so critical to an understanding of Deleuze’s thinking. Through a close examination of Deleuze’s independent work--focusing especially on Difference and Repetition-- as well as his engagement with (...) thinkers such as Kant, Mai;mon, Bergson, and Simondon, Bryant sets out to unearth Deleuze’s transcendental empiricism and to show how it differs from transcendental idealism, absolute idealism, and traditional empiricism. What emerges from these efforts is a metaphysics that strives to articulate the conditions for real existence, capable of accounting for the individual itself without falling into conceptual or essentialist abstraction. In Bryant’s analysis, Deleuze’s metaphysics articulates an account of being as process or creative individuation based on difference, as well as a challenging critique--and explanation--of essentialist substance ontologies. A clear and powerful discussion of how Deleuze’s project relates to two of the most influential strains in the history of philosophy, this book will prove essential to anyone seeking to understand Deleuze’s thought and its specific contribution to metaphysics and epistemology. (shrink)

There are two intuitions about time. The first is that there's something special about the present that objectively differentiates it from the past and the future. Call this intuition Specialness. The second is that the time at which we happen to live is just one among many other times, all of which are ‘on a par’ when it comes to their forming part of reality. Call this other intuition Egalitarianism. Tradition has it that the so-called ‘A-theories of time’ fare well (...) at addressing the first intuition, but rather badly when it comes to the second. The goal of this article is to offer advice to A-theorists about how to reconcile their view with Egalitarianism. (shrink)

Since Kant, philosophy has been obsessed with epistemological questions pertaining to the relationship between mind and world and human access to objects. In The Democracy of Objects Bryant proposes that we break with this tradition and once again initiate the project of ontology as first philosophy. Drawing on the object-oriented ontology of Graham Harman, as well as the thought Roy Bhaskar, Gilles Deleuze, Niklas Luhman, Aristotle, Jacques Lacan, Bruno Latour and the developmental systems theorists, Bryant develops a realist ontology that (...) he calls “onticology”. This ontology argues that being is composed entirely of objects, properties, and relations such that subjects themselves are a variant of objects. By way of systems theory and cybernetics, Bryant argues that objects are dynamic systems that relate to the world under conditions of operational closure. In this way, he integrates the most vital discoveries of the anti-realists within a realist ontology that does justice to both the material and cultural. Onticology proposes a flat ontology where objects of all sorts and at different scales equally exist without being reducible to other objects and where there are no transcendent entities such as eternal essences outside of dynamic interactions among objects. This work will be of great interest to Continental philosophers, ecologists, cultural theorists, media theorists, and those following recent developments in the thought of speculative realists. (shrink)

This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online.

In The Enterprise of Knowledge, I proposed a general theory of rational choice which I intended as a characterization of a prescriptive theory of ideal rationality. A cardinal tenet of this theory is that assessments of expected value or expected utility in the Bayesian sense may not be representable by a numerical indicator or indeed induce an ordering of feasible options in a context of deliberation. My reasons for taking this position are related to my commitment to the inquiry-oriented approach (...) to human knowledge and valuation favored by the American pragmatists, Charles Peirce and John Dewey. A feature of any acceptable view of inquiry ought to be that during an inquiry points under dispute ought to be kept in suspense pending resolution through inquiry. (shrink)

Defends and transforms naturalism and materialism to show how culture itself is formed by nature. Bryant endorses a pan-ecological theory of being, arguing that societies are ecosystems that can only be understood by considering nonhuman material agencies such as rivers and mountain ranges alongside signifying agencies such as discourses, narratives and ideologies.

The ability to make informative comparisons is central to human cognition. Comparison involves aligning two representations and placing their elements into correspondence. Detecting correspondences is a necessary component of analogical inference, recognition, categorization, schema formation, and similarity judgment. Connectionist Analogy Builder (CAB) determines correspondences through a simple iterative computation that matches elements in one representation with elements playing compatible roles in the other representation while simultaneously enforcing structural constraints. CAB shows promise as a process model of comparison as its performance (...) can be related to human performance (e.g., solution trajectory, error patterns, time‐on‐task). Furthermore, CAB's bounded working memory allows it to account for the inherent capacity limitations of human processing. CAB's strengths are its parsimony, transparency of operations, and ability to generate performance predictions. In this paper, CAB is evaluated against benchmark phenomena from the analogy literature. (shrink)

Pubblicata nel 1930 come summa delle lezioni universitarie del biennio precedente, "La filosofia dell'arte" il primo vero confronto di Giovanni Gentile con il tema dell'Estetica. Dopo decenni in cui il pensatore si era approcciato soltanto in parte o di sfuggita al problema dell'arte, in questo volume affronta esplicitamente l'argomento, per fornire il suo punto di vista - in polemica velata, fra gli altri, con Benedetto Croce - e inquadrarlo meglio all'interno della sua visione attualista, che tanto ha influenzato il (...) pensiero della prima met del XX secolo. (shrink)

How does valuing something for its own sake differ from valuing an entity for the sake of other things? Although numerous answers come to mind, many of them rule out substantive views about what is valuable for its own sake. I therefore seek to provide a more neutral way to distinguish the two valuing attitudes. Drawing from existing accounts of valuing, I argue that the two can be distinguished in terms of a conative-volitional feature. Focusing first on “non-final valuing”—i.e. valuing_ (...) x_ for the sake of something else—I argue that it involves adopting certain reasons on account of a desire for _x_ to contribute to other things. I then show how this contrasts final valuing. The result, I argue, is a plausible account of how the two modes of valuing differ that leaves open substantive views about what all can be valued for its own sake. This is helpful because it develops a popular methodology used to explore the value of a wide range of things, including natural entities, family heirlooms, and artworks, as well as, more broadly, entities that might have “extrinsic final value.”. (shrink)

Emotions and personhood are important notions within the field of mental health care. How they are related is less evident. This book provides a framework for understanding the important and complex relationship between our emotional wellbeing and our sense of self, drawing on psychopathology, philosophy, and phenomenology.

We should react to deaf parents who choose to have a deaf child with compassion not condemnationThere has been a great deal of discussion during the past few years of the potential biotechnology offers to us to choose to have only perfect babies, and of the implications that might have, for instance for the disabled. What few people foresaw is that these same technologies could be deliberately used to ensure that children would be born with disabilities. That this is a (...) real possibility, and not merely the thought experiment of a philosopher, is brought home to us by the decision of an American lesbian couple to select a deaf sperm donor in order to maximise the chances that their children, Jehanne and Gauvin, would be deaf like them.1 Their choice has sparked controversy, not only among medical ethicists, but in the opinion pages of newspapers across the world. Ought parents be permitted to make such choices?If the parents of Jehanne and Gauvin have done anything wrong, it must consist in violating their child’s right to an open future—limiting its future potential for choice.2 But what does it mean to respect this right?From the moment a child is born, her parents are making choices for her, which will powerfully shape her future. They will decide what kind of education she will have, what religious experiences, from among what group she can select friends. Thereby, they profoundly mould the person she will be and the life she will have.When this activity is carried out within certain, ill-defined, limits, it is in no way objectionable. It is not merely a …. (shrink)

Our objective in this paper is twofold: first, we intend to address the tenability of the enactivist middle way between realism and idealism, as it is proposed in The Embodied Mind. We do so by taking the enactivist conception of bringing forth a world literally in three conceptual levels: enaction, niche construction and social construction. Based on this proposal, we claim that enactivism is compatible with the idea of an independent reality without committing to the claim that organisms have cognitive (...) access to a world composed of properties specified prior to any cognitive activity. Our second goal is to show that our literal interpretation of bringing forth a world not only sustains the legitimacy of the middle way, but it also allows us to revive the conception of evolution as natural drift—which is perhaps the least examined aspect of the original enactivist theory and is central to the understanding of cognition in an enactive way. Natural drift focuses on how structural couplings between organism and environment trigger viable pathways of maintenance and reproduction, instead of selecting the most adapted trait to a pregiven environment. Thus, although enactivists typically do not explore the consequences of their views regarding evolutionary dynamics, we show how natural drift provides a suitable starting point. (shrink)

How can we better understand and treat those suffering from schizophrenia and manic-depressive illnesses? This important new book takes us into the world of those suffering from such disorders. Using self descriptions, its emphasis is not on how mental health professionals view sufferers, but on how the patients themselves experience their disorder. A new volume in the International Perspectives in Philosophy and Psychiatry series, this book will be of great interest to all those working with sufferers from such disorders - (...) helping them to better understand their mental lives, and providing important insights into how best to treat them. (shrink)

Argumentation schemes are forms of reasoning that are fallible but correctable within a self-correcting framework. Their use provides a basis for taking rational action or for reasonably accepting a conclusion as a tentative hypothesis, but they are not deductively valid. We argue that teleological reasoning can provide the basis for justifying the use of argument schemes both in monological and dialogical reasoning. We consider how such a teleological justification, besides being inspired by the aim of directing a bounded cognizer to (...) true belief and correct choices, needs to take into account the attitudes of dialogue partners as well as normative models of dialogue and communicative activity types, in particular social and cultural settings. (shrink)

This is the first book to provide a coherent overview over the ethical implications of AI-related technologies in medicine. It explores how these technologies transform practices, relationships, and environments in the clinical field. It provides an introduction into ethical issues such as data security and privacy protection, bias and algorithmic fairness, trust and transparency, challenges to the doctor-patient relationship, and new perspectives for informed consent. The book focuses on the transformative impact that technology is having on medicine, and discusses several (...) strategies for dealing with the resulting challenges. It also introduces innovative methods of ethics research for addressing existing desiderata and future challenges. This book is written to inform health care professionals, policy-makers, and researchers in medicine, health sciences, nursing science, social sciences, and ethics, but may also function as a primary textbook for graduate as well as undergraduate university courses. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:7 Franciscan Studies 62 (2004) THE FRANCISCAN INSTITUTE HONORS GIOVANNI MICCOLI On July 16, 2004 Professor Giovanni Miccoli, a respected scholar of medieval, Church and Franciscan history, received the Franciscan Institute Medal from St. Bonaventure University during its celebration of the Feast of St. Bonaventure. University president Sr. Margaret Carney, O.S.F., and Fr. Michael Cusato, O.F.M., director of The Franciscan Institute and dean of the School of (...) Franciscan Studies, presented the medal during an Academic Convocation at 7 p.m. in The Regina A. Quick Center for the Arts. A reception followed in the Dresser-Rand Atrium. During the Convocation, Giovanni Miccoli gave a presentation, “A Reading of the Christian Proposal of Francis According to His First Biographers,” continuing a longtime focus on the study of Francis of Assisi and his contributions to the Church. Professor Miccoli, who was born in Trieste, Italy, in 1933, studied in Pisa at the Scuola Normale Superiore and the Università, in Munich at the Monumenta Germaniae Historica, and London at the Warburg Institute. He has taught in Pisa, Venice and his native Trieste, where he is now a professor emeritus at the Università di Trieste. A historian of the Middle Ages and of the Roman Catholic Church, he has combined those loves to specialize first in the Gregorian Reformation, reforms undertaken within the Church under Pope Gregory VII at the end of the 11th century. Turning his eyes to more modern times, he is also an expert on the relationship between the Catholic Church and Fascism in Italy, including the questions related to Pius XII’s pontificate during World War II. His study of the Church in Italy during the Middle Ages led to a focus on Francis of Assisi and his impact on the Church, which led to his becoming one of foremost Franciscan scholars of modern times. Miccoli is particularly known for his contribution to 1974’s “La Storia Religiosa” (Religious History of Italy), which is the second volume of “Storia d’Italia” (History of Italy). In “La Storia Religiosa” he examined how Francis and his movement influenced the history and development of the Church in Italy. 8 GIOVANNI MICCOLI Since that time, he has published several major articles on Franciscan issues, largely drawing from early Franciscan documents and sources, which have been translated from Italian to English and published in Greyfriars Review, a publication of the Franciscan Institute. One essay, “Francis of Assisi’s Christian Proposal,” was published in Italian in 1983 and in Greyfriars Review in 1989; another, “A Christian Experience Between Gospel and Institution,” appeared in Italian in 1992 and in Greyfriars Review in 1997; while a third, “The Writings of Francis,” was published in Italian in 1997 and in Greyfriars Review in 2001. The Franciscan Institute established the medal in 1987 to honor scholars who have made outstanding contributions to Franciscan studies in the areas of philosophy, theology, history and spirituality. Giovanni Miccoli was the 16th recipient of the medal. Recent honorees have included Fr. Clément Schmitt, O.F.M., Sr. Ingrid Peterson, O.S.F., Fr. Kenan Osborne, O.F.M., and Fr. Zachary Hayes, O.F.M. THE FRANCISCAN PROPOSAL OF GIOVANNI MICCOLI Giovanni Miccoli was born a little more than seventy years ago in the city of Trieste in northern Italy. He studied at the Scuola normale superiore of Pisa, the most prestigious school in Italy, where he was taught by renowned professors, particularly Arsenio Frugoni. He also received scholarships to study in Munich, Germany, and in London, England. Although he was offered a wide variety of important research and teaching positions in the major cities of Italy, he chose scholarly authority over academic power, and decided to return to his home town and join the university of Trieste, where he taught until his recent appointment as professor emeritus. Trieste is a city at the crossroads of the Latin, Germanic and Slavic worlds. Although largely ignored nowadays, in the past it was the harbor of Austria and, more recently during the Cold War, the last city of Western Europe facing the communist world. It is an enigmatic, fascinating city. This evening we honor Giovanni Miccoli as one of the greatest... (shrink)

According to Leibniz’s infinite-analysis account of contingency, any derivative truth is contingent if and only if it does not admit of a finite proof. Following a tradition that goes back at least as far as Bertrand Russell, several interpreters have been tempted to explain this biconditional in terms of two other principles: first, that a derivative truth is contingent if and only if it contains infinitely complex concepts and, second, that a derivative truth contains infinitely complex concepts if and only (...) if it does not admit of a finite proof. A consequence of this interpretation is that Leibniz’s infinite-analysis account of contingency falls prey to Robert Adams’s Problem of Lucky Proof. I will argue that this interpretation is mistaken and that, once it is properly understood how the idea of an infinite proof fits into Leibniz’s circle of modal notions, the problem of lucky proof simply disappears. (shrink)

It has been observed that, unlike other kinds of singular judgments, mental self-ascriptions are immune to error through misidentification: they may go wrong, but not as a result of mistaking someone else’s mental states for one’s own. Although recent years have witnessed increasing interest in this phenomenon, three basic questions about it remain without a satisfactory answer: what is exactly an error through misidentification? What does immunity to such errors consist in? And what does it take to explain the fact (...) that mental self-ascriptions exhibit this sort of immunity? The aim of this paper is to bring these questions into focus, propose some tentative answers and use them to show that one prominent attempt to explain the immunity to error through misidentification of mental self-ascriptions is unsuccessful. (shrink)

In this paper I propose to read and understand gestures as logical tools within a synthetic paradigm of knowledge. This interpretation of gesture is drawn from a new pragmatist reading of reasoning in general, and synthetic reasoning in particular. Complete gestures are actions with a beginning and an end that bear a meaning. It is our regular way to embody vague ideas into singular actions with general meaning. The tool is forged by a dense blending of icons, indices, and symbols (...) and by a complexity of phenomenological characteristics as feelings, actual actions, general concepts and habits. The paper illustrates this new way to look at gestures and different kinds of complete and incomplete gestures. (shrink)