Para toda a espécie de ente existe um supremo bem possível. Como o homem também é ente de uma certa espécie, deve haver também um certo bem supremo que lhe seja possível. Não me refiro ao bem supremo em sentido absoluto, mas o supremo bem para o homem, visto que os bens possíveis ao homem têm um fim e não procedem ao infinito. Investiguemos pela razão qual seja este supremo que é possível ao homem. Deve ser ele um bem que (...) se atribui à sua virtude superior. Não se trata, pois, de algo referente à alma vegetativa - que é própria das plantas - nem de algo referente a alma sensitiva - que é própria dos animais, e por isso os deleites sensíveis pertencem aos animais. A virtude superior do homem é a razão e a inteligência; e constitui a direção da vida humana tanto na teoria como na prática. Portanto, o bem supremo, que é possível ao homem, refere-se à sua inteligência. Por isso, devem doer-se os homens que se atêm apenas aos deleites sensíveis, porque relegam os bens intelectuais e assim jamais atingem seu bem supremo. Entregam- se tanto aos sentidos, a ponto de não procurarem o que é bem próprio do intelecto. Contra eles clama o Filósofo, quando diz: "Ai de vós, homens, que sois contados entre o número dos brutos, pois não cuidais daquilo que em vós é divino" [texto não encontrado]. O que ele chama de divino no homem é o intelecto. De fato, se algo de divino existe no homem, é digno que seja o intelecto. Assim, pois, como é divino aquilo que é ótimo no conjunto de todos os entes, assim também chamamos de divino àquilo que é o supremo no homem. Ora, no intelecto humano há uma potência especulativa e uma prática. Isto se manifesta pelo fato de que o homem por vezes é especulativo, a respeito daquelas coisas sobre as quais não exerce sua atividade, como no caso das coisas eternas; e por vezes é também ativo, segundo a determinação do intelecto, ao escolher uma coisa intermediária em todas as ações humanas. Assim sabemos que há genericamente no homem estas duas potências intelectuais. (shrink)

Careful examination of the arguments used in the De aeternitate mundi attributed to Boethius of Dacia shows that this is not a work of radical Aristotelianism, but a teaching text aimed at showing students how to approach the question of the eternity of the world in their disputations. A comparison of the text with some of the articles condemned in 1277 demonstrates that the articles do not originate from the text and that the work was not targeted by Tempier. (...) What is learned from the text about disputations on the eternity of the world is then used to show another way of reading these articles which is consistent with Tempier’s assertion that they were put forward by students during disputations and to some extent enables one to reconstruct the debates as they happened. This also shows how the students distorted the arguments of their masters for their own ends, which in turn suggests how the so-called ‘double truth’ may have been inspired by the De aeternitate mundi or a text like it. Finally, this helps explain the apparent reaction against the arguments used in the De aeternitate on the part of a number of philosophy teachers during the 1270s. (shrink)

O problema da felicidade é recorrente nos tratados sobre Ética da Antiguidade. Os medievais defrontam-se com eles ao escreverem seus próprios textos. Neste trabalho procura-se analisar a forma como Tomás de Aquino e Boécio de Dácia, ao produzirem textos não teológicos, incorporam a seus tratados as obras antigas, principalmente de Aristóteles e Severino Boécio.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Boethii Daci Aliorumque Sophismata by Boethius of DaciaJulie Brumberg-ChaumontBoethius of Dacia. Boethii Daci Aliorumque Sophismata. Edited by Sten Ebbesen and Irène Rosier-Catach. Corpus Philosophorum Danicorum Medii Aevi, 9. Odense: University Press of Southern Denmark, 2021. Pp. 624. Hardback, 400.00 DKK.This volume offers a reliable and accurate scholarly edition of two collections of thirteenthcentury sophismata (logical and grammatical puzzles) contained in ms. Brugge, Stedelijke Openbare Bibliotheek 509 (=B) (...) and ms. Firenze, Biblioteca Medicea-Laurenziana 12 sin. 3 (=F). Taken together, these two collections constitute a set of twenty-three sophismata called "Sophismata Florentino-Brugensia" in the catalogue published by Sten Ebbesen and Frédéric Goubier (A Catalogue of Thirteenth-Century Sophismata [Paris: Vrin, 2010]). These sophismata were previously available only in partial editions. Specifically, the two versions of the sophisma "Omnis homo de necessitate est animal," previously both ascribed to Boethius of Dacia, were partially edited from F by Grabmann in 1940 and from B by Roos in 1962. Other sophismata in this collection have been previously edited by Ebbesen, but their editions should now be considered "obsolete," according to the editor himself (9). Each sophisma is identified by an S followed by a number (S1, S2, etc.). In turn, each sophisma deals with several issues or problems, each one of which is identified by a P followed by a number (P1, P2, etc.). The volume is very usefully completed by an index of explicit and implicit references to other works and an index of parallel passages, both compiled by Kristian Thomsen Purreskov (591–601). Finally, this edition is accompanied by a selective but still rich index of words, where special attention has been dedicated to the sophismata by Boethius of Dacia (603–24). All the material is presented in a clear and accurate way. There are only a few minor material errors (specifically, the running titles for problems in S4 are messy; at 33, "a*" should be read as "b*"; at 49, "S14" should be read as "S18").Sten Ebbesen is the sole editor of all sophismata except for the three that deal with grammatical subjects, for which Irène Rosier-Catach is the main editor, with Ebbesen serving as a coeditor.Concerning the authorship of each sophisma, Ebbesen follows the indications contained in F, but he also provides some independent discussions (24–26). Thus, he ascribes two sophismata to Boethius of Dacia, ten to Peter of Auvergne, one to an otherwise unknown Nicholas of Normandy, and the remaining ten to anonymous masters. They are listed in detail in the "Index sophismatum et problematum" (65–69).After a summary of the contents of the volume, Ebbesen's introduction contains five sections of different lengths: first, a history of the edition (7–9); second, a general description of the structure and functioning of sophismata (9–13); third, a description of the seven manuscripts used for the edition (14–22); fourth, a discussion about authorship (22–58); and fifth, an explanation of the principles of the edition (58–62). In the third section, Ebbesen provides a wealth of information about manuscripts, stemma codicum, and evaluations of variants, especially about the relationship between S and B for the sophismata contained in both manuscripts. In this regard, Ebbesen establishes that B and F are probably not two independent reportationes of the same oral disputation, that they had a common ancestor, and that they do not depend on one another (25–32). The fourth section, about authorship, demonstrates that the collection contained in F is earlier than that contained in B. One major result is that the text copied in B (S1B) ("Omnis homo de necessitate est animal") is not by Boethius of Dacia (35). Because of F priority, that manuscript is chosen as the main witness for those sophismata or parts of sophismata that are common to F and B.The second section makes an extremely significant historical and doctrinal contribution to the history of logic, particularly the history of logical practices and their textual records. [End Page 705] Three constitutive parts of a sophisma are identified: first, the sophismatic sentence itself; second, a brief disputation (called here corpus sophismatis) about the sophismatic sentence... (shrink)

A major addition to our understanding of the development of Neo-Confucianism--its complexity, diversity, richness, and depth as a major component of the moral and spiritual fiber of the peoples of East Asia.

Este ensaio celebra as cinco décadas da publicação do livro A ordem do discurso de Michel Foucault, realizando uma reflexão acerca de sua repercussão entre as ciências sociais e sobre seus usos, principalmente, no campo da linguagem na parte relacionada à análise do discurso de linha francesa. Portanto, trata-se de uma retrospectiva crítica cuja análise começa com a entrevista que Foucault concedeu algumas semanas antes de proferir esta aula aos brasileiros Sergio Paulo Rouanet e José Guilherme Merquior. Em seguida, o (...) presente trabalho faz uma breve história da entrada de Foucault ao Collège de France e, por fim, lida com a microfísica do discurso que se encontra nesta aula, sobretudo, da rarefação do sujeito, além dos seus usos nas ciências humanas e sociais mais o campo da linguagem em torno da pragmática e das análises de discurso. (shrink)

This paper challenges the negative attitudes towards labelled proof systems, usually referred to as semantic pollution, by arguing that such critiques overlook the full potential of labelled calculi. The overarching objective is to develop a practice-based philosophical analysis of labelled calculi to provide insightful considerations regarding their proof-theoretic and philosophical value. To achieve this, successful applications of labelled calculi and related results will be showcased, and comparisons with other relevant works will be discussed. The paper ends by advocating for a (...) more practice-based approach towards the philosophical understanding of proof systems and their role in structural proof theory. (shrink)

Este estudio se ocupa del control social del cuerpo y de la reconfiguración de la memoria popular en películas de horror a través de la perspectiva genealógica de Foucault, presentada en su libro Vigilar y Castigar, publicado hace 40 años. Por lo tanto, tomaremos, À l’interieur e Frontière (s), dos producciones de horror cinematográfico hechas por directores franceses, ambos publicados en 2007. La hipótesis principal es que las películas de terror se muestran como una nueva forma de vigilancia y control (...) social del cuerpo. Por otro lado, también puede recodificar la memoria popular apropiándose de acontecimientos polítcos y/o revolucionarios como en las películas comentadas por Foucault en la revista Cahiers de Cinéma en 1974 políticas, aunque no sean las películas de terror. (shrink)

Written in a highly personal style, Spinoza's "Ethics" presents to readers anordered vision of the universe as a unified whole--not as a lifeless world ofinnumerable separate entities. Copyright © Libri GmbH. All rights reserved.

Organizations such as the EU High-Level Expert Group on AI and the IEEE have recently formulated ethical principles and (moral) values that should be adhered to in the design and deployment of artificial intelligence (AI). These include respect for autonomy, non-maleficence, fairness, transparency, explainability, and accountability. But how can we ensure and verify that an AI system actually respects these values? To help answer this question, I propose an account for determining when an AI system can be said to embody (...) certain values. This account understands embodied values as the result of design activities intended to embed those values in such systems. AI systems are here understood as a special kind of sociotechnical system that, like traditional sociotechnical systems, are composed of technical artifacts, human agents, and institutions but—in addition—contain artificial agents and certain technical norms that regulate interactions between artificial agents and other elements of the system. The specific challenges and opportunities of embedding values in AI systems are discussed, and some lessons for better embedding values in AI systems are drawn. (shrink)

The rise of modern natural sciences was based on the belief that knowledge about nature would increase steadily and that sooner or later it would prove useful for people and society. How these expectations shaped the self-image and the development of the natural sciences is the subject of this book. It turns out that expectations have repeatedly changed: from the universal ideal of utility of the 17th and 18th centuries to the promise of technical progress that is decisive today. The (...) unshakable belief in the usefulness of the natural sciences has always been accompanied by the insight that progress in knowledge can only be guaranteed if research is not based solely on short-term needs. In her story of the modern understanding of science, Désirée Schauz draws a bow from early modern natural research to the natural sciences of the 20th century. With its long-term perspective and its conceptual historical instruments, this book not only makes an important contribution to the modern history of science, but also provides a historically sound basis for current debates on science and innovation policy."-- publisher's website. (shrink)

Written in a highly personal style, Spinoza's "Ethics" presents to readers anordered vision of the universe as a unified whole--not as a lifeless world ofinnumerable separate entities. Copyright © Libri GmbH. All rights reserved.