traduzione di n. de domenico del testo di f. brentano "sul nominalismo. contro guastella".

During the COVID-19 epidemic, draconian countermeasures forbidding nonessential human activities have been adopted in several countries worldwide, providing an unprecedented setup for testing and quantifying the current impact of humankind on climate and for driving potential sustainability policies in the postpandemic era from a perspective of complex systems. In this study, we consider heterogeneous sources of environmental and human activity observables, considered as components of a complex socioenvironmental system, and apply information theory, network science, and Bayesian inference to analyze their (...) structural relations and nonlinear dynamics between January 2019 and August 2020 in northern Italy, i.e., before, during, and after the national lockdown. The topological structure of a complex system strongly impacts its collective behavior; therefore, mapping this structure is essential to fully understand the functions of the system as a whole and its fragility to unexpected disruptions or shocks. To this aim, we unravel the causal relationships between the 16 environmental conditions and human activity variables, mapping the backbone of the complex interplay between intervening physical observables—such as NO2 emissions, energy consumption, intervening climate variables, and different flavors of human mobility flows—to a causal network model. To identify a tipping point during the period of observation, denoting the presence of a regime shift between distinct network states, we introduce a novel information-theoretic method based on statistical divergence widely used in statistical physics. We find that despite a measurable decrease in NO2 concentration, due to an overall decrease in human activities, locking down a region as a climate change mitigation is an insufficient remedy to reduce emissions. Our results provide a functional characterization of socioenvironmental interdependent systems, and our analytical framework can be used, more generally, to characterize environmental changes and their interdependencies using statistical physics. (shrink)

In this paper we argue that data science is a coherent and novel approach to empirical problems that, in its most general form, does not build understanding about phenomena. Within the new type of mathematization at work in data science, mathematical methods are not selected because of any relevance for a problem at hand; mathematical methods are applied to a specific problem only by `forcing’, i.e. on the basis of their ability to reorganize the data for further analysis and the (...) intrinsic richness of their mathematical structure. In particular, we argue that deep learning neural networks are best understood within the context of forcing optimization methods. We finally explore the broader question of the appropriateness of data science methods in solving problems. We argue that this question should not be interpreted as a search for a correspondence between phenomena and specific solutions found by data science methods; rather, it is the internal structure of data science methods that is open to precise forms of understanding. (shrink)

This special theme issue of Big Data & Society presents leading-edge, interdisciplinary research that focuses on examining how health-related information is circulating on social media. In particular, we are focusing on how computational and Big Data approaches can help to provide a better understanding of the ongoing COVID-19 infodemic and to develop effective strategies to combat it.

This article delves into Blaise Pascal’s religious philosophy, focusing on his use of the phrase “Scio cui credidi” (I know whom I have believed) to explore his understanding of faith. It analyzes Pascal’s “Memorial” and the “Summary of the Life of Jesus Christ”, highlighting how Christ is central to Pascal’s belief system. The discussion reveals the transformational nature of Pascal’s faith, particularly after his mystical experience on November 23, 1654. This experience is crucial in understanding his shift from a philosophical (...) to a deeply personal, Christ-centered faith. The article underscores Pascal’s journey from a scientific and philosophical perspective to an intimate, emotional resonance with Christian faith, demonstrating how his personal encounters with the divine profoundly shaped his religious perspective. (shrink)

Résumé Si le média-activisme est parvenu à libérer des espaces d’expression, il n’a pas su empêcher les médias dominants, institutionnels et privés, de se réapproprier cette libération. À travers ses effets de saturation et de fragmentation, le « sémiocapitalisme » nous a fait la peau. Les médias dominants ont détruit les médiations individuelles et collectives par leur envoûtement : leur vol du temps et de la sensibilité. C’est la dimension esthétique que le média-activisme doit aujourd’hui investir, d’abord comme art, c’est-à-dire (...) par une nouvelle production de la sensibilité, ensuite comme thérapeutique, c’est-à-dire comme soin apporté à nos appareils bio-médiatiques amoindris. (shrink)

Résumé Une innovation politique susceptible de remodeler le paysage politique mondial est l’enjeu réel de l’unification européenne. Pour ce faire Bifo réclame que le projet européen s’autonomise par rapport à l’extension illimitée du principe libéral porté par les forces mondiales dominantes et prépare leur renversement. Un « nationalisme européen » constituerait une impasse : la construction européenne sera extensive, postnationalitaire, elle se fera par le bas. Constitutionnaliser l’espace européen, c’est constitutionnaliser un devenir de réseaux. Dans le réseau c’est le gouvernement (...) des minorités qui est à l’ordre du jour. (shrink)

The essay aims at interpreting some aspects of Machiavelli’s thought in the light of Benjamin’s philosophy. The topic of the origin of politics is the red thread of the arguments therein developed. In particular the essay focuses on the immanent origin in the becoming of history, which is the absolute beginning of an era; such immanent origin is not separated from time, but rather a remote and identifiable point in the time itself: a first cause which determines the path ahead. (...) Such origin has to do with the idea of absolute politics, with the idea of conflict and freedom in politics, which the essay carries to its point of catastrophe, whose vortex ruins any possible order. A final reference is made to the messianic splinters scattered in Machiavelli’s work and to Machiavelli’s idea of redemption. (shrink)

The essay focuses on the dispute over the Kantian legacy that took place in Davos, in 1929, between Cassirer and Heidegger. The relationship between imagination, freedom and politics is at its core. Two different readings of Kant stand in a discrepancy that generates dismay. An opposition, not a hermeneutical leveling, stands between the two. It is a philosophical opposition that is intimately linked to the positivity of what is posed - and not necessarily opposed — next to the opposite position; (...) philosophical opposition as a productive figure of the negative, because it incorporates the potential for movement and transformation that the negative has, avoiding the exclusion of one interpretation from the other. One must therefore read the confrontation or dispute between Cassirer and Heidegger in Davos as a real opposition between opposing forces, both positive, because neither philosophy derives its meaning from the negation of the other, as Kant would have said. The opposites do not contradict each other, but rather face each other according to an ontological and symbolic plan which on the one hand makes them both necessary but on the other hand opposes them in a single space of knowledge. In the background stand the black shadows that stretch over Germany and Europe. Darkness that will soon throw the opposition into the darkness, imposing a night of the world in which one philosophy will save the symbolic through the exile, while the other philosophy will abandon itself to its destructive repetition leading to the annihilation of the being. (shrink)

This paper discusses the merits and faults of a Note by Vittorino Grossi, published in this journal , concerning a new Italian translation of Augustine’s bestseller, City of God, with an introduction by Domenico Marafioti . The Author discusses the divergence of interpretations of Augustine’s works.

In this essay, Domenico Jervolino summarizes twenty years of Ricoeur’s reading of Patočka’s work, up to the Neapolitan conference of 1997. Nowhere is Ricoeur closer to Patočka’s a-subjective phenomenology. Both thinkers belong, together with authors like Merleau-Ponty and Levinas, to a third phase of the phenomenological movement, marked by the search for a new approach to the relation between human beings and world, beyond Husserl and Heidegger. In the search for this approach, Patočka strongly underlines the relation between body, (...) temporality and sociality. Central to this new encounter of Patočka and Ricoeur is the discovery of an idea of inter-human community based on a a-subjective conception of existence. (shrink)

Nous retraçons les étapes de la formation de Johann Clauberg depuis son premier traité d’ontologie ( Ontosophia 1647) jusqu’aux grands ouvrages cartésiens de la maturité ( Logica 1654-1658, Dubitatio 1655). La Physiologia (1645) de Gerhard de Neuville, maître de Clauberg au lycée de Brême, s’avère une source fondamentale pour saisir la continuité du projet philosophique de l’auteur dans les deux phases de son activité. Nous montrons que l’ontologie de Clauberg est une tentative d’étendre à la métaphysique la méthode de l’induction (...) démonstrative et de la démonstration par le regressus de Jacopo Zabarella dont Neufville avait fait usage en physique. Dans ce contexte, la philosophie de Descartes n’est admise que dans la mesure où ses arguments s’harmonisent avec une réforme de la philosophie dont les principes sont dus plutôt à la nouvelle méthode aristotélicienne et à Francis Bacon. En conclusion, nous soutenons que loin d’accomplir la synthèse entre cartésianisme et ontologie, la troisième édition de l’ Ontosophia (1664) marque plutôt l’assomption de l’échec de toute tentative de fonder l’ontologie systématique sur une méthode empruntée à la physique. (shrink)

Around the middle of XVI th century, in the Florence of Grand Duke Cosimo I de’ Medici, Bernardo Segni (Firenze, 1504–1558) translated and commented some Aristotelian works in the Florentine vernacular. His works represents a very important innovation in the panorama of Italian Aristotelianism, because they are the product of circles outside the university world and are the first attempt to translate in Italian the works of the great Greek philosopher. In this paper, I’ll examine some aspects of his works, (...) in particular of his translation of Nicomachean Ethics. (shrink)

Réunit des textes d'auteurs français des XVIIe et XVIIIe s. évoquant Saint-Augustin.

Le cognitivisme localise les phénomènes mentaux dans le cerveau-esprit dans lequel fonctionne une compétence qui mobilise ou transfère d’une situation à l’autre les savoirs qui y sont emmagasinés. Dans cette perspective, une personne compétente se comprend par le cumul de savoirs et de compétences décontextualisés. Par contraste, la perspective de l’énaction localise les phénomènes mentaux dans l’entièreté de la personne en action et en situation, c’est-à-dire dans l’agir réel de la personne en contexte réel. La compétence se comprend alors comme (...) un agir réel qui est à la fois corporel, intentionnel, mental, spatio-temporel, situationnel et dont les fonctions essentielles sont : se disposer, se situer, se positionner et réaliser. Nous argumentons que l’agir réel, qui fonctionne et se développe en situation, traduit mieux ce qu’est une personne compétente que les savoirs et compétences qu’elle accumulerait hors situation. (shrink)

Review of Carlo M. Lucarini et Claudio Moreschini, Hermias Alexandrinus, In Platonis Phaedrum scholia, Berlin – Boston: De Gruyter, 2012, lxiv+293 pp., ISBN 978-3-11-020115-4.

In this essay, Domenico Jervolino summarizes twenty years of Ricoeur’s reading of Patočka’s work, up to the Neapolitan conference of 1997. Nowhere is Ricoeur closer to Patočka’s a-subjective phenomenology. Both thinkers belong, together with authors like Merleau-Ponty and Levinas, to a third phase of the phenomenological movement, marked by the search for a new approach to the relation between human beings and world, beyond Husserl and Heidegger. In the search for this approach, Patočka strongly underlines the relation between body, (...) temporality and sociality. Central to this new encounter of Patočka and Ricoeur is the discovery of an idea of inter-human community based on a a-subjective conception of existence. (shrink)

En regardant en arriere ä l'itineraire philosophique de Ricceur, nous sommes tentes d'y saisir une logique de developpement qui semble decrire un mouvement en Spirale. C'est pourquoi dans des ouvrages les plus tardifs nous trouvons un retour de cette recherche sur la volonte - inscrite en fait dans le cadre d'une anthropologic philosophique - qui avait inspire son projet de jeunesse. Appelons-le 'mouvement en Spirale' et non : retour circulaire aux origines, car entre le debut et la fin i l (...) n'y a pas de coincidence mais enrichissement apres un long detour ä travers l'univers du langage et de la textualite. II ne s'agit pas pour autant d'imaginer une suite du genre : Philosophie de la volonte, hermeneutique, ä nouveau Philosophie de la volonte ou de Taction. Le terrain de l'hermeneutique, une fois conquis, n'est en realite jamais abandonne, dans la mesure oü i l est impossible de se passer de la mediation du langage. Le phenomene se donnant grace au pouvoir revelatif du langage nous permet de saisir les multiples aspects de l'homme agissant et souffrant. La Philosophie de Ricceur, est, plus qu'une "Philosophie du langage", une "philosophie ä travers le langage", c'est-ä-dire qu'elle traverse le phenomene du langage dans toute sa richesse sans jamais oublier qu'ä travers le langage nous parlons de quelque chose et que le langage ne doit pas devenir - si non pour une abstraction deliberee et consciente - un Systeme clos en lui-meme sans reference au monde et aux interlocuteurs du discours : cette consideration reste valable meme par rapport au dernier ouvrage oü la dialectique entre memoire et histoire est toujours liee ä la dialectique entre discours oral et discours ecrit et done au double travail de l'ecriture et de la lecture. Notre hypothese de travail est qu'on pourrait retrouver dans cette traversee du langage une sequence ä la fois historique (selon l'ordre de la decouverte) et theorique (selon un certain ordre hermeneutique) de trois paradigmes : Symbole, texte, traduction, qui nous donnent une sorte de boussole pour nous orienter au cours du long voyage. (shrink)

En regardant en arriere ä l'itineraire philosophique de Ricceur, nous sommes tentes d'y saisir une logique de developpement qui semble decrire un mouvement en Spirale. C'est pourquoi dans des ouvrages les plus tardifs nous trouvons un retour de cette recherche sur la volonte - inscrite en fait dans le cadre d'une anthropologic philosophique - qui avait inspire son projet de jeunesse. Appelons-le 'mouvement en Spirale' et non : retour circulaire aux origines, car entre le debut et la fin i l (...) n'y a pas de coincidence mais enrichissement apres un long detour ä travers l'univers du langage et de la textualite. II ne s'agit pas pour autant d'imaginer une suite du genre : Philosophie de la volonte, hermeneutique, ä nouveau Philosophie de la volonte ou de Taction. Le terrain de l'hermeneutique, une fois conquis, n'est en realite jamais abandonne, dans la mesure oü i l est impossible de se passer de la mediation du langage. Le phenomene se donnant grace au pouvoir revelatif du langage nous permet de saisir les multiples aspects de l'homme agissant et souffrant. La Philosophie de Ricceur, est, plus qu'une "Philosophie du langage", une "philosophie ä travers le langage", c'est-ä-dire qu'elle traverse le phenomene du langage dans toute sa richesse sans jamais oublier qu'ä travers le langage nous parlons de quelque chose et que le langage ne doit pas devenir - si non pour une abstraction deliberee et consciente - un Systeme clos en lui-meme sans reference au monde et aux interlocuteurs du discours : cette consideration reste valable meme par rapport au dernier ouvrage oü la dialectique entre memoire et histoire est toujours liee ä la dialectique entre discours oral et discours ecrit et done au double travail de l'ecriture et de la lecture. Notre hypothese de travail est qu'on pourrait retrouver dans cette traversee du langage une sequence ä la fois historique (selon l'ordre de la decouverte) et theorique (selon un certain ordre hermeneutique) de trois paradigmes : Symbole, texte, traduction, qui nous donnent une sorte de boussole pour nous orienter au cours du long voyage. (shrink)

Le projet de Pierre THévenaz d�une �philosophie sans absolu� est le fruit de la rencontre entre la raison philosophique et l�expérience-choc de l�annonce chrétienne, qui restitue à l�humain sa dimension uniquement et radicalement humaine. Le monde d�ici-bas devient ainsi le lieu de l�homme dans son historicité. La méthode de cette conversion à l�en deça est celle d�une radicalisation de la philosophie réflexive. Si désormais �la raison c�est l�homme�, la tâche d�une �philosophie sans absolu� devient l�herméneutique de la condition humaine.

The difference between carnap's and de finetti's conceptions of probability does not consist of a couple of requirements, As carnap asserted in a letter to de finetti. The paper is intended to give a theoretical justification for this denial. In order to do this, The author stresses the difference between (tolerant) objectivism and (radical) subjectivism. The difference is discussed in statistical terms. The discussion is faced with respect to predictive inferences, A type of statistical inference that both carnap and de (...) finetti advocate in many occasions. (shrink)

The Case for a Critique of the Category of Totalitarianism. In this article Domenico Losurdo sketches a history of the category of totalitarianism, rehearsing the various shifts it has been subject to since the October revolution. While the roots of the notion are to be located both in the violence inflected by the colonial enterprise upon indigenous populations and the violence exercised at the very heart of the capitalist metropolis, upon the poor and the outcast, such violence did take (...) on a number of unprecedented characteristics in the twentieth century phenomenon of total war. The imperatives of the cold war were subsequently to lead western liberals to the formulation of a strange indictment of the revolutionary. (shrink)

Greg Ray (2014) believes he has discovered a crucial oversight in Donald Davidson’s semantic programme, recognition of which paves the way for a novel approach to Davidsonian semantics. We disagree: Ray’s novel approach involves a tacit appeal to pre-existing semantic knowledge which vitiates its interest as a development of the Davidsonian programme.

Starting from the works by Aselli on the milky veins and Harvey on the motion of the heart and the circulation of the blood, the practice of vivisection witnessed a resurgence in the early modern period. I discuss some of the most notable cases in the century spanning from Aselli’s work to the investigations of fluid pressure in plants and animals by Stephen Hales. Key figures in my study include Johannes Walaeus, Jean Pecquet, Marcello Malpighi, Reinier de Graaf, Richard Lower, (...) Anton Nuck, and Anton de Heide. Although vivisection dates from antiquity, early modern experimenters expanded the range of practices and epistemic motivations associated with it, displaying considerable technical skills and methodological awareness about the problems associated with the animals being alive and the issue of generalizing results to humans. Many practitioners expressed great discomfort at the suffering of the animals; however, many remained convinced that their investigations were not only indispensable from an epistemic standpoint but also had potential medical applications. Early modern vivisection experiments were both extensive and sophisticated and cannot be ignored in the literature of early modern experimentation or of experimentation on living organisms across time. (shrink)

O objetivo deste artigo é refletir sobre o mecanismo da negação como uma estratégia psicopolítica que articula o movimento bolsonarista. Como método de trabalho, realizamos uma discussão teórica sobre alguns aspectos do movimento bolsonarista que são estruturados pelo negacionismo. Empregamos os conceitos da psicologia política, da esquizoanálise e da psicanálise de grupo para analisar este fenômeno. Para discutir os mecanismos de negação, constatamos quatro características principais: (i) a negação como estratégia discursiva, (ii) a lógica cognitiva da negatividade, (iii) a produção (...) do antagonismo coletivo e (iv) a micropolítica do ódio, que é anterior à necessidade de um líder. PALAVRAS-CHAVE: Psicologia Política. Extremismo político. Esquizoanálise. Grupo. (shrink)