Universities have long been involved in knowledge transfer activities. Yet the last 30 years have seen major changes in the governance of university–industry interactions. Knowledge transfer has become a strategic issue: as a source of funding for university research and (rightly or wrongly) as a policy tool for economic development. Universities vary enormously in the extent to which they promote and succeed in commercializing academic research. The identification of clear-cut models of governance for university–industry interactions and knowledge transfer processes is (...) not straightforward. The purpose of this article is to critically discuss university knowledge transfer models and review the recent developments in the literature on research collaborations, intellectual property rights and spin-offs, those forms of knowledge transfer that are more formalized and have been institutionalized in recent years. The article also addresses the role played by university knowledge transfer organizations in promoting commercialization of research results. (shrink)

In the last decades of the twentieth century universities in Europe and other OECD countries have undergone a profound transformation. They have evolved from mainly élite institutions for teaching and research to large (public and private) organisations responsible for mass higher education and the production and distribution of new knowledge. Increasingly, new knowledge is produced by universities not only for its own sake but also for potential economic gains.

Machiavelli is the first modern political thinker who pays great attention to the magistracy of dictatorship. “Dictatorial authority,” as he puts it, is fundamental to the survival and prosperity of republics: It is the magistracy, the “ordinary mode,” to which they turn to deal with “extraordinary accidents,” political and military emergencies. Machiavelli's gaze is cast both on the Ancient and the Modern world: Although he concentrates on the Roman magistracy, he also pays attention to magistracies of the modern world that (...) were in some way similar, such as the Council of the Ten in the Republic of Venice. In my paper, I will attempt to reconstruct the essential points of Machiavelli's discussion on dictatorship; in the concluding remarks, I will briefly tackle the more general question of the relationship between politics and law in his work as a whole. (shrink)

Using the Chinese Ring Puzzle (Kotovsky & Simon, Citation1990; P. J. Reber & Kotovsky, Citation1997), we studied the effect on rule discovery of having to plan actions or not in order to reach a goal state. This was done by asking participants to predict legal moves as in implicit learning tasks (Experiment 1) and by asking participants to make legal moves as in problem-solving tasks (Experiment 2). Our hypothesis was that having a specific goal state to reach has a dual (...) effect on rule discovery. The first effect is positive and related to feedback from moves done in order to attain the goal: generalising the results of action and associating them to the conditions in which they were obtained allows discovery of the rule and learning it. The second effect is negative. In attempting to reach a specific goal, participants first tend to reduce the distance that separates the current state from the goal state (hill climbing) and so neglect the kind of exploration that facilitates rule and procedure discovery because this would seem to be a detour from the goal. Results show that having to plan actions improved performance in implicit learning tasks (Experiment 1), yet it impaired performance in problem-solving tasks (Experiment 2). Although implicit learning and problem solving are based on rule discovery, and entail noticing regularities in the material, in both cases, rule discovery processes appear to be task-dependent. (shrink)

El presente artículo interroga de la naturaleza semiótica de la educación inclusiva y sus problemas de regulación ontológicos, visuales y epistémicos. Este problema comienza a evidenciarse cuando, buena parte, de la consciencia heurística de la educación especial se toma literalmente como la lengua natural de un espacio intelectual en blanco pero altamente generador en la transformación del conocimiento pedagógico. Tal transferencia, devino en la cristalización de un modelo semiótico universal que alcanza su efectividad a través de la castración de la (...) identidad semiológica de lo inclusivo, lo que afianza un sistema de edipización de sus signos y, con ello, coloca de manifestando un sistema de desviación sobre sus propiedades ontológicas implícitas. Producto de esta operación, es que, sus diferentes tipos de agenciamientos de enunciación son objeto de confusión y tervigersación, especialmente, sobre sus unidades semiológicas auténticas. Estamos en presencia de una operación estratégicamente intencionada que contribuye a castrar la pregunta por los signos de lo inclusivo y, por consiguiente, a instalar un sistema de edipización sobre su objeto. El método empleado es el de revisión documental crítica. El trabajo concluye que, al imponer el rostro de la educación especial como parte del corazón de la educación inclusiva se omite la intención de colocar en conexión sus dos tipos de representaciones, las que, también pueden ser interpretadas como formaciones particulares del poder, por medio de las cuales, se designa un modo particular de funcionamiento que es afianzado a través de un sistema de descodificación generalizada de sus signos y flujos semióticos. (shrink)

Due programmi diversi si intersecano nel lavoro di Frege sui fondamenti dell’aritmetica: • Logicismo: l’aritmetica `e riducibile alla logica; • Estensionalismo: l’aritmetica `e riducibile a una teoria delle estensioni. Sia nei Fondamenti che nei Principi, Frege articola l’idea che l’aritmetica sia riducibile a una teoria logica delle estensioni.

In the collection of oracular responses included in Book 14 of thePalatine Anthology, the oracle which bears the number 77 is introduced by the lemma χρησμòς ⋯ν τοῖς θησ⋯ως β⋯οις ⋯ναφερόμενος its text is as follows:The same oracle, with the same introductory formula, is also quoted as a scholium in the margin to the text of Herodotus 1.65.3 in the manuscript Flor. Laur. 70.3; first discovered by Jacob Gronovius, it can now be read in the editions of Stein, Rosen and (...) Asheri. (shrink)

El término nuestroamericano —utilizado por Horacio Cerutti— tiene sus fundamentos en el concepto "Nuestra América". Este hilo conductor de pensamiento tiene como hecho ineludible el hacerse cargo de la realidad en que se vive y del lugar en donde se está, hecho expresado en un permanente interés en la identidad cultural y nacional, como también por una lectura crítica y explicativa del desarrollo de las ideas. En el caso de Chile, a nuestro juicio, la memoria filosófica nuestroamericana ha tendido a (...) ser borrada, olvidada, siendo obnubilada por un fuerte eurocentrismo, lo que ha dado como resultado un escaso número de filósofos preocupados por "lo latinoamericano". Así, este trabajo indaga sobre los orígenes de la vertiente latinoamericanista en la filosofía chilena en la segunda mitad del siglo XX. A modo de conclusión, proponemos que no es sino hasta los años ochenta cuando, desde el Círculo de Filosofía de la Academia de Humanismo Cristiano, se genera un punto de inflexión con la tradición filosófica chilena, dando origen de forma más nítida a la vertiente nuestroamericana que, antes de esto, solo habría tenido pequeñas huellas dispersas. (shrink)

This chapter examines the modern republican tradition and how thinkers from Niccolò Machiavelli to the authors of The Federalist conceived of the relationship and inevitable tensions between law and politics. It first provides an overview of the modern republican tradition, the various theoretical strands within it and contemporary modern neo-republicanism. It then proceeds with a discussion of how modern republicans thematise the relationship between law and politics, along with the ideas of contemporary neo-republican thinkers about the modern republican tradition. It (...) also considers the research program initiated by the studies of Philip Pettit and Quentin Skinner, namely, Republicanism: A Theory of Freedom and Government and Liberty before Liberalism, respectively. The chapter concludes by proposing a republican political theory that addresses the reality of pluralism and highlights points of conflict. (shrink)

This is a title on the foundations of defeasible logic, which explores the formal properties of everyday reasoning patterns whereby people jump to conclusions, reserving the right to retract them in the light of further information. Although technical in nature the book contains sections that outline basic issues by means of intuitive and simple examples. This book is primarily targeted at philosophers interested in the foundations of defeasible logic, logicians, and specialists in artificial intelligence and theoretical computer science.

If the laws of nature are as the Humean believes, it is an unexplained cosmic coincidence that the actual Humean mosaic is as extremely regular as it is. This is a strong and well-known objection to the Humean account of laws. Yet, as reasonable as this objection may seem, it is nowadays sometimes dismissed. The reason: its unjustified implicit assignment of equiprobability to each possible Humean mosaic; that is, its assumption of the principle of indifference, which has been attacked on (...) many grounds ever since it was first proposed. In place of equiprobability, recent formal models represent the doxastic state of total ignorance as suspension of judgment. In this paper I revisit the cosmic coincidence objection to Humean laws by assessing which doxastic state we should endorse. By focusing on specific features of our scenario I conclude that suspending judgment results in an unnecessarily weak doxastic state. First, I point out that recent literature in epistemology has provided independent justifications of the principle of indifference. Second, given that the argument is framed within a Humean metaphysics, it turns out that we are warranted to appeal to these justifications and assign a uniform and additive credence distribution among Humean mosaics. This leads us to conclude that, contrary to widespread opinion, we should not dismiss the cosmic coincidence objection to the Humean account of laws. (shrink)

Human coalitions frequently persist through multiple, overlapping membership generations, requiring new members to cooperate and coordinate with veteran members. Does the mind contain psychological adaptations for interacting within these intergenerational coalitions? In this paper, we examine whether the mind spontaneously treats newcomers as a motivationally privileged category. Newcomers—though capable of benefiting coalitions—may also impose considerable costs (e.g., they may free ride on other members, they may be poor at completing group tasks). In three experiments we show (1) that the mind (...) categorizes coalition members by tenure, including newcomers; (2) that tenure categorization persists in the presence of orthogonal and salient social dimensions; and (3) that newcomers elicit a pattern of impressions consistent with their probable ancestral costs. These results provide preliminary evidence for a specialized component of human coalitional psychology: an evolved concept of newcomer. (shrink)

This paper presents a bivalent extensional semantics for positive free logic without resorting to the philosophically questionable device of using models endowed with a separate domain of "non-existing" objects. The models here introduced have only one (possibly empty) domain, and a partial reference function for the singular terms (that might be undefined at some arguments). Such an approach provides a solution to an open problem put forward by Lambert, and can be viewed as supplying a version of parametrized truth non (...) unlike the notion of "truth at world" found in modal logic. A model theory is developed, establishing compactness, interpolation (implying a strong form of Beth definability), and completeness (with respect to a particular axiomatization). (shrink)

Gathers the pre-Sand Country Almanac writings of Aldo Leopold, showing that he was not born an ecologist, but evolved over time through experimentation and thought.

INTRODUZIONE 2 1. POVERA E NUDA VAI, FILOSOFIA… 19 1.1 TRA SCIAMANI E CALCOLATORI 20 1.2 AUTOCASTRAZIONI E DINTORNI 25 1.2.1 Debes, ergo potes 26 1.2.1.1 Scienze della natura e scienze dello spirito 27 1.2.1.2 Orizzonti di responsabilità 32 1.2.1.3 Ritrovare la saggezza 36 1.2.2 Potes, ergo debes 37 1.2.2.1 Disintegrando la frammentazione 40 1.2.2.2 Disarticolando lo smembramento 51 1.2.2.3 Oltrepassando l’autosuperamento 58 1.3 IL (MIO) PUNTO DI VISTA 62 2. GLOBALIZZAZIONE E UNIVERSALISMO 70 2.1 PENSARE LA GLOBALIZZAZIONE 73 2.1.1 (...) Una civiltà universale? 73 2.1.1.1 Quale cultura? 74 2.1.1.2 Singolare e plurale 78 2.1.2 Scontro delle civiltà? 85 2.2 CERCANDO UN’ETICA GLOBALE 89 2.2.1 Il minimalismo morale 92 2.2.1.1 Un confronto con il liberalismo neo-contrattualista 96 2.2.1.2 La quercia, la ghianda e la foresta 100 2.2.2 L’etica mondiale 102 2.3 RIFLESSIONI CRITICHE 107 3. RELATIVISMO 112 3.1 LE RAGIONI DEL RELATIVISMO 114 3.1.1 Ragioni della politica 116 3.1.1.1 Multiculturalismo e neutralità etica 116 3.1.1.2 Antifondazionalismo e democrazia 121 3.1.2 Ragioni dell’antropologia 125 3.1.3 Ragioni dell’ermeneutica 130 3.1.4 Ragioni dell’epistemologia 135 3.1.5 Ragioni dell’etica 143 3.1.5.1 Nel regno della necessità 145 3.1.5.2 In regime di cieca obbedienza 146 3.1.5.3 Il piacere e l’interesse 151 3.1.5.4 Intuizioni, emozioni, prescrizioni 153 3.1.5.5 Accordo, consenso e permesso 159 3.1.5.6 Etica della ragione 166 3.2 LA RAGIONE PRATICA 170 3.2.1 Oltre l’ansia cartesiana 171 3.2.2 Autenticità e ragionamento 176 3.2.3 Ragioni della diversità e ragioni del riconoscimento 181 4. FIGURE DI RAZIONALITÀ PRATICA 185 4.1 UTILITARISMO 186 4.1.1 Cosa è «migliore»? 187 4.1.1.1 Piacere, felicità, bene 188 4.1.1.2 L’atto e la regola 191 4.1.2 Conta solo il risultato? 194 4.2 CONTESTUALISMO 197 4.2.1 Recupero della phrónesis 198 4.2.2 Recupero della prâxis 204 4.2.3 Recupero dell’éthos 208 4.3 ETICA DEL DISCORSO 217 4.3.1 Dalle pretese di validità del discorso al principio di un’etica universale 218 4.3.2 Universalità e formalismo 224 4.3.3 Limiti dell’etica del discorso 226 4.4 ETICA DELLA RELAZIONE 231 4.4.1 Relazione versus rappresentazione 232 4.4.2 L’umanità dell’altro uomo 236 4.5 UN BILANCIO 241 ALCUNE PROSPETTIVE. POSTILLA 245 . (shrink)

In this paper we aim to show an intrinsic contradiction of contemporary Metaphysical Realism by focusing on the relation between the subject and the object. Metaphysical Realism considers facts and objects as being empirical, and therefore they are considered in relation to the subject, while at the same time facts are assumed to belong to an autonomous and independent reality. However, if a real object is considered to be independent from the subject, once it enters in a relation with the (...) latter, a real object must undergo an intrinsic transformation. However, since an object cannot avoid this transformation then recovering the real or “absolute” object from the perceived object is not possible. In this way, the inherent contradiction of the “absolute” as being determined, i.e., defined by virtue of a limit, is revealed. (shrink)

The prior issue of Krisis (42:1) published Critical Naturalism: A Manifesto, with the aim to instigate a debate of the issues raised in this manifesto – the necessary re-thinking of the role (and the concept) of nature in critical theory in relation to questions of ecology, health, and inequality. Since Krisis considers itself a place for philosophical debates that take contemporary struggles as starting point, it issued an open call and solicited responses to the manifesto. This is one of the (...) sixteen selected responses, which augment, specify, or question the assumptions and arguments of the manifesto. (shrink)

Can stable regularities be explained without appealing to governing laws or any other modal notion? In this paper, I consider what I will call a ‘Humean system’—a generic dynamical system without guiding laws—and assess whether it could display stable regularities. First, I present what can be interpreted as an account of the rise of stable regularities, following from Strevens [2003], which has been applied to explain the patterns of complex systems (such as those from meteorology and statistical mechanics). Second, since (...) this account presupposes that the underlying dynamics displays deterministic chaos, I assess whether it can be adapted to cases where the underlying dynamics is not chaotic but truly random—that is, cases where there is no dynamics guiding the time evolution of the system. If this is so, the resulting stable, apparently non-accidental regularities are the fruit of what can be called statistical necessity rather than of a primitive physical necessity. (shrink)

Frege's logicist program requires that arithmetic be reduced to logic. Such a program has recently been revamped by the "neologicist" approach of Hale and Wright. Less attention has been given to Frege's extensionalist program, according to which arithmetic is to be reconstructed in terms of a theory of extensions of concepts. This paper deals just with such a theory. We present a system of second-order logic augmented with a predicate representing the fact that an object x is the extension of (...) a concept C, together with extra-logical axioms governing such a predicate, and show that arithmetic can be obtained in such a framework. As a philosophical payoff, we investigate the status of the so-called Hume's Principle and its connections to the root of the contradiction in Frege's system. (shrink)

Insurgent Universality offers a novel attempt to access history through a problematisation of the notion of universalism. Its main argument is based on three notions articulated in revolutionary events: temporalities, universality and insurgency. In this article we review their theoretical aspects, comment on their limitations, and outline potential reformulations.

Este artigo apresenta uma abordagem inicial sobre a caracterização do campo meta-teórico de pesquisa em educação inclusiva e, em particular, examina as forças que produzem seu discurso na pesquisa documental. É reconhecida a necessidade de avançar na exploração de uma perspectiva epistêmica que permita superar o absentismo teórico enfrentado pela educação inclusiva em tempos complexos. O desenvolvimento atual da pesquisa em educação inclusiva é alimentado por vários campos de confluência fora da pedagogia, o que resultou na cristalização de um discurso (...) crítico e não crítico sobre si mesmo. As diferenças entre as perspectivas crítica e acrítica residem na ausência de raciocínio para politizar a discussão sobre a inclusão como mecanismo de transformação de todos os campos da vida do cidadão. Isso confirma a presença de políticas de produção de conhecimento que impõem fundamentos intelectuais binários e poucos pontos de fuga para problematizar as relações estruturais da desigualdade. Soma-se a isso as fortes raízes de padrões que impõem modelos epistêmicos quebrados para pensar nas opressões objeto das diversas identidades que chegam ao espaço escolar e demarcam novas formas de expressão cidadã. Conclui-se com base em um modelo pré-construído de tipo normativo para refletir sobre as questões fundamentais do desenvolvimento humano e cidadão. É necessário promover um processo de descolonização em todos os campos da Ciência da Educação, bem como uma crítica genealógica dos fundamentos híbridos que este modelo propõe, dada a uniformidade de seu discurso em todos os ciclos e níveis de ensino. Palavras-chave: educação inclusiva, políticas de produção de conhecimento, epistemologia, identidades e temas educacionais. (shrink)

El presente artículo analiza algunos de los dilemas definitorios más relevantes del campo de la educación inclusiva. Sus desarrollos cognitivos actuales no son más que un peculiar sistema de ignorancia sancionada que opera con gran fuerza a través de la metáfora del engañador-engañado, es decir, una espacialidad argumentativa que nace engañada y que produce múltiples formas de engaño. Lo que conocemos como educación inclusiva no es más que una racionalidad que trabaja sin referencias objetivas sobre sí mismas. Lo cierto es (...) que la inclusión es un fenómeno dinámico y variable, cuyos significantes cambian, mutan y se transforman sistemáticamente de acuerdo con el contexto que dialoga. Es esto lo que permite sostener que la inclusión es un concepto maleta –esta metáfora nos informa cómo algo puede servir para múltiples cosas–, con usos y aplicaciones diferentes. Es un fenómeno y un cuerpo de conocimiento no fijo que, a partir de él, permite leer una multiplicidad de categorías teóricas y prácticas sociales. De ello se infiere que no estamos tratando con un cuerpo de conocimientos fijos. El conocimiento auténtico de la educación inclusiva ni su repertorio metodológico pueden escaparse de las relaciones de poder. Ambos están profundamente arraigados en aquello que se proponen comprender. Su conocimiento nunca es políticamente neutral. El trabajo concluye observando que una de las tensiones más relevantes que enfrenta la construcción epistemológica de la educación inclusiva consiste en aprender a utilizar en el trabajo empírico sus fundamentos cognitivos para evitar que su práctica no pueda defender las desigualdades sociales –estructurales y relaciones– que pretende comprender. Tomar la educación inclusiva como cualquier enfoque teórico que analiza problemas sociales puede incurrir en una praxis laxa que conduzca a la producción de más errores que respuestas. (shrink)

A compreensão epistemológica da Educação Inclusiva expressa um funcionamento diaspórico, isto é, as formas de construção do seu conhecimento, operam através de uma dispersão do conhecimento, distribuída por uma multiplicidade de geografias epistêmicas, entre elas, Feminismo, Teoria Queer, Estudos Postcolonial, entre outros. Neste caso, as contribuições do Feminismo e dos Estudos Queer, tornam-se instâncias chave do conhecimento para promover a proposta de uma nova racionalidade - cada vez mais ampla em suas propostas e sistemas de raciocínio - para justificar a (...) relevância da inclusão para além da produção de ficções baseadas na inclusão no mesmo - dentro da Ciência da Educação no século XXI. Retornando à idéia de Educação Inclusiva como "categoria de análise" e "dispositivo macroeducativo", esta entrevista analisa as interseções políticas, epistêmicas e pedagógicas que a Pedagogia Queer compartilha com a Educação Inclusiva; reconhecendo o primeiro como uma das suas principais memórias epistêmicas de transformação. Nessa ocasião, o Dr. Nilson Dinis, acadêmico do Departamento de Educação e Não-Programa de Graduação em Educação da Universidade Federal de São Carlos, nos dá reflexões interessantes sobre a configuração de um campo que, embora exprima uma longa história em epistemologias subalternas, é conhecida e entendida a partir de uma posição de afastamento e periferia na educação e no treinamento de professores. O Dr. Dinis também aprofunda a compreensão do trans, sua agência e repercussões políticas nas gramáticas educacionais. Ao mesmo tempo, dá idéias-chave para abordar o currículo, as lógicas operacionais das instituições educacionais e a co-gestão das identidades sexuais no contexto educacional. Indubitavelmente, suas contribuições contribuem para posicionar um tópico que as políticas públicas e educacionais no campo da produção de Educação Inclusiva, é subalternizado, gerando novas estratégias de apartheid do conhecimento ou em termos de Spivak ou Foucault, a violência epistêmica, se tornam os chamados "vazios da diversidade", que são apenas declarações que atraem a noção de diferença para o centro do capitalismo, sem abordá-lo, deixando-o em uma situação permanente de desvalorização social e indefesa. Em suma, a entrevista espelha uma crescente complexidade, convidando-nos a superar as simplicidades pedagógicas a este respeito. Palavras-chave: pedagogia queer, educação inclusiva, multiplicidade de diferenças, ação e resistência política. (shrink)

Examining the work on dialogue done by Gadamer, Habermas and Derrida, this article shows the theoretical depth and complexity of this concept. Drawing together different views, its highlights the stakes of the competing understandings of this topic. The diversity in their individual conceptualisations of dialogue gives an insight into the wealth of conceptual resources that is hidden in this word. This piece reads selected pieces from these thinkers through the lens of the concept of dialogue — building and refining a (...) definition of what dialogue could mean. (shrink)

Animals populate our artistic and philosophical discourses in critical ways. From Jacques Derrida's or Karen Barad's cat, to Donna Haraway's dog, to the fish in Lucien Castaing-Taylor and Véréna Paravel's Leviathan, these animals feature heavily in discussions regarding limits – the limits of the human and thus its relation with non-humans, but also the limits of knowledge itself. Cute or dangerous, real or fantasised, dead or alive: in this article, I juxtapose the various ways that such animals confront us with (...) what Jacques Derrida describes as “the point of view of the absolute other”. Similarly, recent texts stage encounters with animals – thus distributing agency towards a larger variety of beings, carving out space for a previously excluded non-human other. Yet these encounters are mediated in profoundly different ways. In researching how encounters with the animal are differentially inflected and “defracted” respective to the medium in which they are staged, this article invokes questions of form and style within the critical dialogue that attempts to centre non-human animals. Highlighting how formal decisions are not accidental, but rather integral, to the praxis of the philosophy of animality, this article aims to draw attention to how specific forms and styles allow for a moment of contact with a non-human other. To this end, this article examines three oft-cited encounters: Derrida's encounter with his cat, an intense stare with a fish in Leviathan, and Barad's inflection of Schrödinger's cat. This juxtaposition gives insight into the limits of certain styles of producing thought and critically reflects on these works in their discussion of non-human life and agency. (shrink)