This article is a preliminary presentation of conjunctive paraconsistency, the claim that there might be non-explosive true contradictions, but contradictory propositions cannot be considered separately true. In case of true ‘p and not p’, the conjuncts must be held untrue, Simplification fails. The conjunctive approach is dual to non-adjunctive conceptions of inconsistency, informed by the idea that there might be cases in which a proposition is true and its negation is true too, but the conjunction is untrue, Adjunction fails. While (...) non-adjunctivism is a well-known option, the other view is not so much studied nowadays, but it was not unknown in the tradition, and there are some positive suggestions, in recent literature, that the position is plausible and deserves to be developed. The article compares conjunctivism, non-adjunctivism and dialetheism, then focuses on some possible justifications, costs and benefits of the conjunctive view. (shrink)

Contents Introduction Detailed Content xx 1 Chapter 1. What is nihilism? Chapter 2. The epistemological Liar 21 Chapter 3. Unnatural certainties 43 Chapter ...

This volume represents the state of the art in research on the controversial Muslim legal scholar, theologian and man of letters Ibn azm of Cordoba (d. 456/1064), who is widely regarded as one of the most brilliant minds of Islamic Spain.

Contrariamente a quanto si dice, non esistono oggi “molte filosofie”, ma un unico benché multiforme orientamento scettico, che definisce - con gradi di maggiore o minore radicalità - la “razionalità minimale” all'opera in qualsiasi discorso filosofico. Al centro (o al cuore) di questa grande koiné scettica agisce profondamente, ma con effetti avvertibili, l'idea che sia difficile o impossibile afferrare, o riconoscere, o definire la verità. Ma è davvero così? In quale senso può essere vero che la verità non esiste, o (...) è indefinibile, ineffabile, inafferrabile? Il libro ricostruisce la storia di un solo enunciato, “la verità non esiste”, e delle sue traduzioni e parafrasi: dai sofisti e dagli antichi scettici fino a Nietzsche e alle teorie contemporanee sulla scomparsa della verità. È una storia controversa, fin da principio segnata dalla consapevolezza che a normali condizioni logiche non si può negare la verità: perché se è vero che la verità non esiste, allora almeno una verità esiste. La ricostruzione storica aiuta a capire che la verità è “innegabile” come altri concetti fondamentali della tradizione filosofica: come l'essere, il pensiero, il linguaggio. Cosí come non può essere vero che la verità non esiste, non si può pensare l'assenza di pensiero, e dire l'assenza di linguaggio. Ma esistono, essere, pensiero, verità, linguaggio? La tesi del libro è che non ci si può disfare della verità (esattamente come non ci si può disfare di altri concetti-fondamenti) se e in quanto si intende rimanere all'interno della filosofia, ossia di un discorso preliminare e generale (e in una certa misura libero e neutrale) su teorie, visioni della realtà, modi di dare conto della realtà. (shrink)

This is the first book to unpack the legal and ethical issues surrounding unauthorised intimate examinations during labour. The book uses feminist, socio-legal and philosophical tools to explore the issues of power, vulnerability and autonomy. The collection challenges the perception that the law adequately addresses different manifestations of unauthorised medical touch through the lens of women's experiences of unauthorised vaginal examinations during labour. The book unearths several broader themes that are of huge significance to lawyers and healthcare professionals such as (...) the legal status of women and their bodies. The book raises questions about women's experiences during childbirth in hospital settings. It explores the status of women's bodies during labour and childbirth where too easily they become objectified, and it raises important issues around consent. The book highlights links to the law on sexual offences and women's loss of power under the medical gaze. The book includes contributions from leading feminist philosophers, medical professionals, and academics in medicine and law, and offers pioneering analysis relevant to lawyers and healthcare professionals with an interest in medical law and ethics; feminist theory; criminal law; tort law; and human rights law. (shrink)

Several hundred thousand intellectually talented 12-to 13-year-olds have been tested nationwide over the past 16 years with the mathematics and verbal sections of the Scholastic Aptitude Test (SAT). Although no sex differences in verbal ability have been found, there have been consistent sex differences favoring males in mathematical reasoning ability, as measured by the mathematics section of the SAT (SAT-M). These differences are most pronounced at the highest levels of mathematical reasoning, they are stable over time, and they are observed (...) in other countries as well. The sex difference in mathematical reasoning ability can predict subsequent sex differences in achievement in mathematics and science and is therefore of practical importance. To date a primarily environmental explanation for the difference in ability has not received support from the numerous studies conducted over many years by the staff of Study of Mathematically Precocious Youth (SMPY) and others. We have studied some of the classical environmental hypotheses: attitudes toward mathematics, perceived usefulness of mathematics, confidence, expectations/ encouragement from parents and others, sex-typing, and differential course-taking. In addition, several physiological correlates of extremely high mathematical reasoning ability have been identified (left-handedness, allergies, myopia, and perhaps bilateral representation of cognitive functions and prenatal hormonal exposure). It is therefore proposed that the sex difference in SAT-M scores among intellectually talented students, which may be related to greater male variability, results from both environmental and biological factors. (shrink)

This study aims to analyze what drives and prevents the purchasing of eco-friendly products across different consumer groups and develops a conceptual model embracing the positive altruistic, positive ego-centric, and negative ego-centric antecedents of eco-friendly product purchase intention and behavior. We empirically validate the conceptual model for green and non-green consumers. Data are analyzed using structural equation modeling and multi-group analysis of the two groups. The results confirm the relevance of the determining factors in the model and show significant differences (...) in eco-friendly product purchasing patterns between green and non-green consumers. Altruistic motives are more important for green than for non-green consumers. Negative ego-centric motives affect the purchase intentions of non-green consumers more than the intentions of green consumers, whereas the impact of negative motives on behavior is stronger for green than for non-green consumers. The first contribution of this paper is the development and testing of a parsimonious model of eco-friendly products purchasing that embraces both positive and negative antecedents, which have been theoretically suggested in the past but have rarely been empirically tested together. The second contribution of this study is that it develops insight into the specific antecedents of eco-friendly products purchasing for green and non-green consumers to assess potential similarities and differences in eco-friendly products purchasing process, the hypothesized antecedents, their impact on eco-friendly products purchase intention and behavior, and the intention–behavior relation. (shrink)

Symbolic arithmetic is fundamental to science, technology and economics, but its acquisition by children typically requires years of effort, instruction and drill1,2. When adults perform mental arithmetic, they activate nonsymbolic, approximate number representations3,4, and their performance suffers if this nonsymbolic system is impaired5. Nonsymbolic number representations also allow adults, children, and even infants to add or subtract pairs of dot arrays and to compare the resulting sum or difference to a third array, provided that only approximate accuracy is required6–10. Here (...) we report that young children, who have mastered verbal counting and are on the threshold of arithmetic instruction, can build on their nonsymbolic number system to perform symbolic addition and subtraction11–15. Children across a broad socio-economic spectrum solved symbolic problems involving approximate addition or subtraction of large numbers, both in a laboratory test and in a school setting. Aspects of symbolic arithmetic therefore lie within the reach of children who have learned no algorithms for manipulating numerical symbols. Our findings help to delimit the sources of children’s difficulties learning symbolic arithmetic, and they suggest ways to enhance children’s engagement with formal mathematics. We presented children with approximate symbolic arithmetic problems in a format that parallels previous tests of non-symbolic arithmetic in preschool children8,9. In the first experiment, five- to six-year-old children were given problems such as ‘‘If you had twenty-four stickers and I gave you twenty-seven more, would you have more or less than thirty-five stickers?’’. Children performed well above chance (65.0%, t1952.77, P 5 0.012) without resorting to guessing or comparison strategies that could serve as alternatives to arithmetic. Children who have been taught no symbolic arithmetic therefore have some ability to perform symbolic addition problems. The children’s performance nevertheless fell short of performance on non-symbolic arithmetic tasks using equivalent addition problems with numbers presented as arrays of dots and with the addition operation conveyed by successive motions of the dots into a box (71.3% correct, F1,345 4.26, P 5 0.047)8.. (shrink)

In his Lectures on the History of Philosophy, Hegel develops a subtle analysis of Megarian paradoxes: the Liar, the Veiled Man and the Sorites. In this paper, we focus on Hegel's interpretation of...

1. The label conjunctive paraconsistency has been adopted to mean a consequence relation whereby ‘p and not p’ does not imply ‘p’ and ‘not p’ separately, so that Simplification in case of contradic...

Abstract – In this paper I reconstruct the nature, origins and survivals of the divide between ‘analytic’ and ‘continental’ tradition—the famous dualism which affected the development of philosophy in the second half of the XX century. I also present a theory of it, stressing that its intra-philosophical causes are to be found in the mutual resistance between critical (transcendental) and semantic (logical) approaches in philosophy. I conclude by noting that good philosophers (more or less knowingly) are and have always been (...) sensitive to the transcendental and logical aspects of the philosophical work. (shrink)

The understanding of the meaning of Jewish identity in Clement Greenberg's work follows the deep relationship between the conception of Modernism and the interpretation of Franz Kafka's short story The Great Wall of China. Greenberg, whose role as one of the first american popularizers of Kafka's narratives has been relevant, ascribes to the bohemian author an halachic reasoning closely related to his jewish origins. This strictly firm and normative mindset finds resemblances in Greenberg's modernist theory and critical practice, which, according (...) to Susan Noyes-Platt's study, could be interpreted as a derivation, in many aspects, of his Jewish origins and, particularly, as the critic's need to preserve his intellectual thinking from the nazi-fascist advance. Moreover, the article proposes to interpret Greenberg's purism as a form of messianism, that is a faith in a future, but indefinitely belated, absolute purification of the medium. (shrink)

The focus of this article is the notion of alethic rights, the rights related to truth. The concept of truth grounds many norms and customary and official rules, but there is no clear and shared idea about its power to generate specific rights. The juridical and political archetype called ‘the right to truth’ is still subject of controversies, and there are doubts about its being a real ‘right,’ to be protected by positive (new) norms. In the article the problem is (...) explored in truth-theoretical perspective: can philosophy support the idea of truth as a source of rights? Can an updated and well-developed theory of truth be proposed, to help activists and theorists concerned with the need for truth of individuals and communities? I present six alethic rights, corresponding to six different aspects of the human need for truth, then I specifically focus on the truth theory that can justify the hypothesis. (shrink)

Stratified properties such as ‘happy unhappiness’, ‘ungrounded ground’, ‘fortunate misfortune’, and evidently ‘true falsity’ may generate dialetheias (true contradictions). The aim of the article is to show that if this is the case, then we will have a special, conjunctive, kind of dialetheia: a true state description of the form ‘Fa and not Fa’ (for some property F and object a), wherein the two conjuncts, separately taken, are to be held untrue. The particular focus of the article is on happy (...) unhappiness: people suffering from (or enjoying) happy unhappiness (if there is some situation or state of mind of this kind) cannot be truly said ‘happy’ or ‘unhappy’, but we can say they are both. In the first section three cases of conjunctive stratification are presented; in the second section the logic of stratified contradictions is explored. The last section focuses on eudemonistic ascriptions: stated that a is happy to be unhappy (or unhappy to be happy), should we say a is happy? unhappy? both? neither? (shrink)

This article deals with the concept of vulnerability in social work and how social work students understand the concept of professionalism. The article is based on an empirical study of social worker students and on analysis of the literature used in the education. Theoretically, the article rests upon vulnerability theory as elaborated by Martha Fineman. The analysis suggests that the social worker students share an understanding of the client as vulnerable, and of the social worker as not vulnerable. This entails (...) a view that the social worker is objective and somewhat distanced from his/her clients. The article argues that this understanding runs the risk of producing non-reflexive social work practitioners that are not aware of their own vulnerable position. In conclusion, we state that an understanding of professionalism centred on a shared vulnerability of all beings could bridge the often-used dichotomous understanding of the social worker as either “helper” or “authoritative bureaucrat” and thus lead to a more resilient concept of professionalism. (shrink)

In most countries in the global north, social differences in health status and disease prevalence and outcomes are persistent and growing. This is also the case in the welfare states of Scandinavia. In Denmark, the empirical point of departure for this article, income inequality is relatively low and social mobility is generally considered to be high. One of the ideals of the Danish welfare state is that all citizens have free and open access to the tax-funded health-care system. All Danish (...) citizens can register at a general practice, which serves as the gatekeeper for more specialized health-care... (shrink)

Suppose a person blushes iff what she says is false and she says: ‘I am blushing’. If she blushes, she doesn’t, and if she doesn’t, she does. This Blushing Liar is a new paradox, similar in some respects to the Pinocchio Paradox : Pinocchio’s nose grows iff he says some falsity, and he says: ‘my nose is growing’. Both paradoxes involve physical properties, and both, supposedly, confirm the existence of metaphysical dialetheias. In the paper, we note first that while PP (...) relies on the rather implausible scenario of a wooden puppet whose nose grows iff he is lying, so it is debunked by the objection of fictionality, BL is more plausible. Many people in our world blush, and it is not difficult to imagine someone whose saying is causally related to blushing in a similar way. A second question is whether blushing can be directly connected to falsity, without deliberate conscience, on the part of the speaker, of saying a false statement. So we explore the consequences of intending ‘I am blushing’ as a ‘lie’, in the strict meaning of the term, and we claim there is no substantial difference, but for the fact that the paradoxical effect is even more plausible. Third, we check whether BL and PP do really release metaphysical dialetheias, and we argue they do not: they lack the fundamental requisite of Liar-like contradictions, i.e. the stratification of properties. (shrink)

In a recent paper by Casasanto and Pitt (2019), the authors addressed a debate regarding the role of order and magnitude in SNARC and SNARC‐like effects. Their position is that all these effects can be explained by order, while magnitude could only account for a subset of evidence. Although we agree that order can probably explain the majority of these effects, in this commentary we argue that magnitude is still relevant, since there is evidence that cannot be explained based on (...) ordinality alone. We argue that SNARC‐like effects can occur for magnitudes not clearly characterized by overlearned ordinality and that magnitude can prevail on order, when the two are pitted against each other. Finally, we propose that different interpretations of the role of order and magnitude depend on the interaction of stimulus properties and task demands. (shrink)

Este artículo discute las opiniones de Ibn Ḥazm de Córdoba jurista y teólogo, acerca de la homosexualidad. Aunque se hace referencia a su obra literaria Ṭawq al-ḥamāma, rica en anécdotas sobre atracción homoerótica, el artículo se centra en su voluminosa obra legal zahirí Kitāb al-Muḥallā y analiza el razonamiento legal de Ibn Ḥazm sobre la homosexualidad tanto masculina como femenina comparándola con la de otros juristas, en particular, malikíes.A diferencia de sus contemporáneos malikíes, Ibn Hazm mantiene que la homosexualidad no (...) debe equipararse a la fornicación que incurre en la pena de muerte. Por el contrario, aboga por el relativamente suave castigo de diez latigazos por prácticas homosexuales, basado en su interpretación de las fuentes reveladas tal y como se expone en este artículo.Aunque algunos autores modernos han insinuado que el propio Ibn Ḥazm era homosexual, él condena categóricamente las relaciones entre miembros de un mismo sexo y mantiene que los homosexuales deben reformarse. (shrink)

Engaging with the philosophical writings of Iris Murdoch, we submit that there are difficulties associated with providing a good description of morality that are intimately connected with difficulties in understanding other human beings. We suggest three senses in which moral philosophical reflection needs to account for our understanding of others: (1) the failure to understand someone is not merely an intellectual failure, but also engages us morally; (2) the moral question of understanding is not limited to the extent to which (...) we understand a particular person, but also presents itself in how we picture difficulties in understanding people; and (3) “philosophical pictures of morality” fundamentally shape the conceptual framework we use to investigate morality, as well as the analysis of morality we find illuminative and satisfactory. Exploring the implications of these claims, we ask what it means to think of others as the same, or as different, from ourselves. We then consider the ethical significance of finding, or not finding, our feet in our encounters with others, dwelling on how the metaphor of movement reveals one way in which we are never at peace in the exploration of morality. (shrink)

This paper advances a version of the theory whereby logic had deep origins in democracy, by re-reading Gorgias’ Encomium of Helen. Democracy, ‘the government by debate’, called political (and scientific) attention to the inferential abilities of citizens and to politicians’ ability of taking advantage of them. Sophists, in particular, discovered that people’s inferences follow constant repeatable forms, that these forms have impact on choices and decisions concerning public good, and then by dominating them you dominate politics in democracy. With the (...) Encomium Gorgias launched these ideas, so laying the ground for Aristotle’s science of deduction. (shrink)

A new idea of ‘contradictory Christology’ has been recently advanced by JC Beall (The contradictory Christ. Oxford University Press, Oxford, 2021a). This paper does not enter the debate whether Christ double nature instantiates a contradiction or does not. It aims to point out a possible view about the Christological problem similar to Beall’s view but more focused on the metaphysical consequences of admitting a treatment of the Christological paradox in dialetheic terms, as a case of ‘true contradiction’. In Beall’s account, (...) the glut-theoretic approach can improve the conception of logic presupposed in theological discussions, giving new suggestions for the development of an updated ‘logic of Christology’. I move in the other direction, exploring whether the philosophical reflection on Christology could give new insights for paraconsistency and the study of inconsistencies in general. More specifically, I claim that the idea of the unity of contradictories in Christ’s being both divine and human may give some support to the idea of conjunctive paraconsistency, whereby true conjunctions of contradictories do not admit of Simplification. After an introduction which presents the main argument, I summarize the theory of conjunctivism in paraconsistency, then I focus on the (pseudo) Athanasian Creed, wherein the two natures – one person principle is defended against monophysism. (shrink)

Este artículo estudia la visión que Ibn Ḥazm de Córdoba tenía del concepto de fiṭra, que aparece en el Corán y en algunas tradiciones exegéticas. Basándose en este texto, Ibn Ḥazm afirma que todos los seres humanos nacen musulmanes, incluso los idólatras y otras clases de infieles, y que todos han de ser considerados musulmanes hasta que alcancen la mayoría de edad. En ese momento de sus vidas han de elegir entre reafirmar su fe y, si no son hijos de (...) musulmanes, de elegir entre la religión en la que han nacido o renunciar a ella. Su decisión afectará a su destino en el Más Allá. La creencia de Ibn Ḥazm de que todos los niños son musulmanes hasta la edad en que puedan discernir y, por tanto, de que en caso de que mueran niños irán al Paraíso, tiene también implicaciones legales y, a través de ellas, se puede observar cómo actúan los principios Ẓāhiríes. Ibn Ḥazm muestra una tendencia a otorgar a los musulmanes la custodia de niños no musulmanes, así como a evitar que los nacidos musulmanes queden desvinculados de su religión. Ese es el caso de los niños expósitos o cuya paternidad es dudosa. Aunque, en general, no requiere que los niños no musulmanes fallecidos, que en el fondo son considerados creyentes, sean enterrados de acuerdo con el rito islámico, ordena que un niño, cuyos padres no sean musulmanes y hayan sido hechos cautivos, reciba un entierro musulmán. Aunque, a primera vista, estas normas parezcan confirmar las afirmaciones de Goldziher sobre «el fanatismo personal contra los seguidores de otras religiones» de Ibn Ḥazm, se observa también que, según su punto de vista, la indemnización que se debía pagar por la lesión del feto de una mujer no musulmana era igual al que le correspondía a una musulmana que hubiese perdido su hijo en las mismas circunstancias. (shrink)

Der interdisziplinär angelegte Band hat zum Ziel, das Thema der Mystik aus literatur-wissenschaftlicher, philosophisch-interkultureller und theologisch-interreligiöser Perspektive zu beleuchten. Dabei geht es insbesondere um eine epochenübergreifende Auseinandersetzung mit der Frage nach dem Verhältnis von Mystik und Literatur vom Mittelalter bis in die Gegenwart. Innerhalb dieses weitgespannten Bogens soll der systematische Perspektiven eröffnenden Begegnung zwischen Literaturwissenschaft, Theologie und Philosophie besonderes Gewicht zukommen.

Dieser Band lotet vor dem Hintergrund einer krisenhaften Gegenwart das Verhältnis von Verletzbarkeit und Institutionen aus. Im Fokus stehen dabei die Fragen, wie Dimensionen der Verletzbarkeit durch Anrufungen und soziale, politische, kulturelle Praktiken (doing vulnerability) institutionell hergestellt und perpetuiert werden, in welchen Bedeutungszusammenhängen sie verankert und verstetigt sind und wie Anrufungen der Verletzbarkeit schließlich auch provoziert und subvertiert werden können. Institutionen werden dabei nicht als homogene Gebilde, sondern als Bündelung von Kräften verstanden, die es immer wieder neu zu entwerfen, zu (...) imaginieren, zu erstreiten und zu verteidigen gilt. (shrink)

Over the course of his career, Gianni Vattimo has assumed a number of public and private identities and has pursued multiple intellectual paths. He seems to embody several contradictions, at once defending and questioning religion and critiquing and serving the state. Yet the diversity of his life and thought form the very essence of, as he sees it, the vocation and responsibility of the philosopher. In a world that desires quantifiable results and ideological expediency, the philosopher becomes the vital interpreter (...) of the endlessly complex. As he outlines his ideas about the philosopher's role, Vattimo builds an important companion to his life's work. He confronts questions of science, religion, logic, literature, and truth, and passionately defends the power of hermeneutics to engage with life's conundrums. Vattimo conjures a clear vision of philosophy as something separate from the sciences and the humanities but also intimately connected to their processes, and he explicates a conception of truth that emphasizes fidelity and participation through dialogue. (shrink)

Over the course of his career, Gianni Vattimo has assumed a number of public and private identities and has pursued multiple intellectual paths. He seems to embody several contradictions, at once defending and questioning religion and critiquing and serving the state. Yet the diversity of his life and thought form the very essence of, as he sees it, the vocation and responsibility of the philosopher. In a world that desires quantifiable results and ideological expediency, the philosopher becomes the vital interpreter (...) of the endlessly complex. As he outlines his ideas about the philosopher's role, Vattimo builds an important companion to his life's work. He confronts questions of science, religion, logic, literature, and truth, and passionately defends the power of hermeneutics to engage with life's conundrums. Vattimo conjures a clear vision of philosophy as something separate from the sciences and the humanities but also intimately connected to their processes, and he explicates a conception of truth that emphasizes fidelity and participation through dialogue. (shrink)

This article turns a critical eye on the indigenista movement that flourished in Latin America in the first half of the twentieth century, specifically as it relates to gender, race, and the visual...

Can rational agents coordinate in simultaneous interactions? According to standard game theory they cannot, even if there is a uniquely best way of doing so. To solve this problem we propose an argument in favor of ‘belief-less reasoning’, a mode of inference that leads to converge on the optimal solution ignoring the beliefs of the other players. We argue that belief-less reasoning is supported by a commonsensical Principle of Relevant Information that every theory of rational decision must satisfy. We show (...) that this principle can be used to justify (some versions of) team reasoning, as well as other schemes of practical reasoning that do not involve sophisticated meta-representation. (shrink)

In virtue of Fitch-Church proof, also known as the knowability paradox, we are able to prove that if everything is knowable, then everything is known. I present two ‘onto-theological’ versions of the proof, one concerning collective omniscience and another concerning omnificence. I claim these arguments suggest new ways of exploring the intersection between logical and ontological givens that is a grounding theme of religious thought. What is more, they are good examples of what I call semi-paradoxes: apparently sound arguments whose (...) conclusion is not properly unacceptable, but simply arguable. (shrink)

Eyewitnesses to crimes sometimes search for a culprit on social media before viewing a police lineup, but it is not known whether this affects subsequent lineup identification accuracy. The present online study was conducted to address this. Two hundred and eighty-five participants viewed a mock crime video, and after a 15–20 min delay either viewed a mock social media site including the culprit, viewed a mock social media site including a lookalike, or completed a filler task. A week later, participants (...) made an identification from a photo lineup. It was predicted that searching for a culprit on social media containing the lookalike would reduce lineup identification accuracy. There was a significant association between social media exposure and lineup accuracy for the Target Present lineup, but for the Target Absent lineup there was no significant association with lineup identification accuracy. The results suggest that if an eyewitness sees a lookalike when conducting a self-directed search on social media, they are less likely to subsequently identify the culprit in the formal ID procedure. (shrink)