The interpretation of the violation of Bell-Clauser-Horne inequalities is revisited, in relation with the notion of extension of QM predictions to unmeasurable correlations. Such extensions are compatible with QM predictions in many cases, in particular for observables with compatibility relations described by tree graphs. This implies classical representability of any set of correlations 〈A i 〉, 〈B〉, 〈A i B〉, and the equivalence of the Bell-Clauser-Horne inequalities to a non void intersection between the ranges of values for the unmeasurable correlation (...) 〈A 1 A 2〉 associated to different choices for B. The same analysis applies to the Hardy model and to the “perfect correlations” discussed by Greenberger, Horne, Shimony and Zeilinger. In all the cases, the dependence of an unmeasurable correlation on a set of variables allowing for a classical representation is the only basis for arguments about violations of locality and causality. (shrink)

The Islamic contestation of the last twenty years has in many aspects called into question the legitimacy of current juridical systems of supposedly MuslimCountries. Their adoption of another rationality of the law is today a well affirmed process but has left many consequences.In the article we will try to explain in which way the šarî'a, being a religious law, is completely controlled by the usage given to it by the State through the supremacy of the Constitution, its means, institutions and (...) actors. It is therefore a question of the level of its integration into « the law » of various countries with the emphasis on the necessity of change of perspective, where the "secularisation of Islamic law" should rather be regarded as "islamisation of the Positive law", at least when referring to Family law and, above all, when dealing with specific political conditions. (shrink)

A natural heir of the Renaissance and once tightly conjoined to its study, continental philosophy broke from Renaissance studies around the time of World War II. In _The Other Renaissance_, Rocco Rubini achieves what many have attempted to do since: bring them back together. Telling the story of modern Italian philosophy through the lens of Renaissance scholarship, he recovers a strand of philosophic history that sought to reactivate the humanist ideals of the Renaissance, even as philosophy elsewhere progressed toward (...) decidedly antihumanist sentiments. Bookended by Giambattista Vico and Antonio Gramsci, this strand of Renaissance-influenced philosophy rose in reaction to the major revolutions of the time in Italy, such as national unity, fascism, and democracy. Exploring the ways its thinkers critically assimilated the thought of their northern counterparts, Rubini uncovers new possibilities in our intellectual history: that antihumanism could have been forestalled, and that our postmodern condition could have been entirely different. In doing so, he offers an important new way of thinking about the origins of modernity, one that renews a trust in human dignity and the Western legacy as a whole. (shrink)

Giles of Rome developed his personal positions about signification in general and linguistic signification discussing contemporary and immediately preceding authors’ views, such as Robert Kilwardby’s, Albert the Great’s and probably various authors of the Modistic milieu. In this article, Giles’ positions on signs and linguistic signification will be shortly described, his discussions about homonymy will be linked to contemporary debates, and finally some of Giles’ positions that were discussed, criticized and sometimes misunderstood by later Modists, such as Simon of Faversham, (...) the Anonymous of Prague and Radulphus Brito, in their commentaries on the Sophistical Refutations around the end of XIIIth century, will be commented upon. (shrink)

Transdisciplinary and intermedial analysis of the experience of music. Nowadays musical semiotics no longer ignores the fundamental challenges raised by cognitive sciences, ethology, or linguistics. Creation, action and experience play an increasing role in how we understand music, a sounding structure impinging upon our body, our mind, and the world we live in. Not discarding music as a closed system, an integral experience of music demands a transdisciplinary dialogue with other domains as well. Music, Analysis, Experience brings together contributions by (...) semioticians, performers, and scholars from cognitive sciences, philosophy, and cultural studies, and deals with these fundamental questionings. Transdisciplinary and intermedial approaches to music meet musicologically oriented contributions to classical music, pop music, South American song, opera, narratology, and philosophy. (shrink)

L'A. esamina la teoria egidiana delle passioni, sviluppata in quattro declarationes in apertura del suo commento al II libro della Retorica. I temi analizzati sono la definizione di passio animae, la distinzione tra la facoltà irascibile e la concupiscibile, le passioni della facoltà concupiscibile e dell'irascibile. Fonte principale e punto costante di riferimento nella trattazione egidiana è la dottrina dell'Aquinate. L'A. mette costantemente a confronto le posizioni dei due filosofi evidenziando i tentativi di Egidio di staccarsi da Tommaso e criticarne (...) la dottrina, in particolare rispetto alla trattazione dell'ira. (shrink)

In his commentaries on Porphyry and Aristotle’s Organon and in his other works, John Duns Scotus shows his knowledge of both the modistic theory of language and the theory of supposition. My contribution sheds some light on the relationship between Scotus’ philosophy of language and the theory of supposition, collecting and commenting on all the passages in which he makes use of it or discusses some theoretical points. I take into special account the almost unknown commentary on the Topics, which (...) is preserved in a Vatican manuscript. (shrink)

Il genere della _medieval crime fiction_ ha preso il volo dall ’ inizio degli anni ’ 80 del secolo scorso, grazie ai romanzi di Ellis Peters e soprattutto di Umberto Eco. Da allora a oggi oltre 150 tra autrici e autori hanno proposto storie di indagine criminale ambientate nel Medioevo. In questo articolo saranno esaminati alcuni casi interessanti che stanno a cavallo tra romanzo storico medievale e _medieval crime fiction_, in cui le autrici o gli autori hanno fatto ricorso a (...) personaggi impegnati a vario titolo nella riflessione filosofica, teologica o medica medievale. Oggetto di analisi saranno in particolare sia le descrizioni del loro aspetto fisico che i rispettivi ruoli attanziali e narrativi. _The genre of _medieval crime fiction_ took off from the beginning of the 1980s, thanks to the novels of Ellis Peters and especially by Umberto Eco. Since then, more than 150 authors have proposed criminal investigation stories set in the Middle Ages. In this article we will examine some interesting cases that straddle medieval historical novel and _medieval crime fiction_, in which the authors have resorted to characters engaged in various capacities in philosophy, theology or medicine. In particular, both the descriptions of their physical aspect and their actantial and narrative roles will be analyzed_. (shrink)

Giles of Rome developed his personal positions about signification in general and linguistic signification discussing contemporary and immediately preceding authors’ views, such as Robert Kilwardby’s, Albert the Great’s and probably various authors of the Modistic milieu. In this article, Giles’ positions on signs and linguistic signification will be shortly described, his discussions about homonymy will be linked to contemporary debates, and finally some of Giles’ positions that were discussed, criticized and sometimes misunderstood by later Modists, such as Simon of Faversham, (...) the Anonymous of Prague and Radulphus Brito, in their commentaries on the Sophistical Refutations around the end of XIIIth century, will be commented upon. (shrink)

In the Posterior Analytics Aristotle contrasts demonstrations with syllogisms through signs. In the Prior Analytics he defines a sign as a demonstrative premise. One is thus led to ask: is a sign a demonstration? This book reconstructs the history of the notion of "demonstration through signs" from roughly the third through to the thirteenth century. It examines the work of Aristotle's Greek, Arabic, and Latin commentators, both within and outside the tradition of the Posterior Analytics.

This article summarizes and contextualizes the vast unpublished correspondence between Hans Baron and Paul Oskar Kristeller, two of the most prominent twentieth-century scholars of Renaissance Humanism. It details how Baron and Kristeller came to take their first steps in Renaissance scholarship in Germany before political circumstances forced them into exile; it recounts the story of their emigration and their strategies for survival in Italy, Britain, and the United States; it reveals the impact of the American academy on their intellectual journeys (...) and the extent to which they self-consciously stood for a methodology on the verge of extinction. Most important, the correspondence provides us with a personal etiology of the rebirth of Renaissance studies in the postwar period and of the concrete genesis of some of the books that brought it about. (shrink)

In Pomponazzis Erkenntnistheorie, Paolo Rubini examines the radical views on human knowledge held by the Renaissance Aristotelian philosopher Pietro Pomponazzi (1462-1525), and interprets them in accordance with Pomponazzi's 'naturalistic' conception of the mind as essentially corporeal.

This conspicuously unassuming book—dedicated, in fact, to the incredible life and career of an extraordinary humanist—poses a challenge to the intellectual historian of the Italian Renaissance and...

In lieu of an abstract, here is a brief excerpt of the content:Humanism as Philosophia (Perennis):Grassi's Platonic Rhetoric between Gadamer and KristellerRocco RubiniToday's situation is such that in our desacralized and demythologized world we believe in no annunciations, in no purely directive statements, in no evangelist, be it a God or a prophet. We turn to rational thought, to proofs and reasons in order to free ourselves from the subjectivity and relativity of appearances.... Thus not only is every access to (...) religious sacred texts closed to us but so also is the possibility of a metaphysics, a science that tells us about the "essence of man" (Humanism).—Ernesto Grassi, Rhetoric as PhilosophyDonald P. Verene commemorated Ernesto Grassi by recognizing that his work allows for a fresh approach to Vico, Heidegger, Renaissance, and rhetorical studies (1996, 295–303). While Grassi's authority on Vico remains undisputed, examination of his relevance to other fields of study is still wanting. As for Martin Heidegger, his students have been too numerous and successful for Grassi to easily claim pride of place among them. In turn, as Verene notes, American Renaissance scholarship has failed to realize that Grassi's work represents a direct alternative to that of Paul Oskar Kristeller, another student of Heidegger. Kristeller's influential characterization of Renaissance [End Page 242] humanism as a rhetorical and thus, in his view, nonphilosophical tradition often causes Grassi to be simply dismissed.1 Finally, his reception in rhetorical studies remains problematic and limited in its own right.In his Foreword to the reprint of Grassi's Rhetoric as Philosophy (1980), Timothy W. Crusius clearly expresses the confused deference that has caused rhetoricians to steer clear of the "anomaly" Grassi represents. Crusius laments that scholars have not attempted to bring Grassi into conversation with partisans of rhetoric like Hans-Georg Gadamer and that very little attention has been paid to works such as The Primordial Metaphor (1994) or to the overall religious dimension of his thought. Crusius attributes this general neglect to the American rhetoricians' unfamiliarity with the Latin-humanist rhetorical tradition: Grassi, in direct opposition to Heidegger, would have fashioned his philosophy from Roman rather than Greek sources (2001, xiii–xviii).This essay closely narrates2 how Grassi's notions of metaphysics and "rhetoric" developed in his early writings in order to dispel some of the misconceptions that have prevented readers from entering what Grassi himself defines as the "originary tension" awakening his own and, indeed, any philosopher's concerns, interests, and pathos (1994, 5–6). For if Grassi often lamented Heidegger's philhellenism—an aversion to romanitas at which he and other "Latin" students such as José Ortega y Gasset took personal offense (1988, 347)—we shall see that his philosophy was originally grounded on a nontraditional reading of Greek sources. Indeed, a reader would be at pains to recover a sustained reading of Cicero or Quintilian in his entire corpus, while between 1932 and 1946 Grassi published three volumes dedicated to an original interpretation of Plato.3Whereas the following account might make Grassi's notion of "rhetoric as philosophy" even more idiosyncratic—originally founded neither on a recovery of Roman eloquence nor, as we shall see, on a rehabilitation of the Sophists—his early Platonism makes him conversant with Gadamer and provides insight into his religiosity. Grassi's distinctive Platonism also spurs consideration of his missed confrontation with Kristeller and of the mutual disregard between American Renaissance scholars and rhetoricians in the latter part of the twentieth century. The following pages place the reader in a position to appreciate the relevance of Grassi's work to current scholarship.Heidegger's Anti-Platonism and Recent Plato StudiesThe belated and ongoing publication of Heidegger's lectures prior to Being and Time (1927) has led us closer to the experience of his students and offered [End Page 243] clear insight into his preference for Aristotle over Plato. The WS 1924–25 lecture course on the Sophist—one of Heidegger's most sustained confrontations with Plato before his Plato's Doctrine of Truth (1942)—begins with the assertion "What Aristotle said is what Plato placed at his disposal, only it is said more radically and developed more scientifically" (1997, 8). By developing... (shrink)

Virtue Politics is the highly self-aware (of its ever-widening compass, paradigm-shifting ambition, and controversy potential) magnum opus of a consummate intellectual historian. James Hankins is t...