Ante una ciencia mal-tratada desde su interior, un ojo enajenado y confundido en su visión, un ser humano cansado y desconfiado de la misma explicación, un mundo necesitado de comprensión y cuidado, ante unos cuantos insistentes de vivir en unos tiempos y espacios fragmentados, aparece la necesidad de escuchar de nuevo a lo propio, a lo primero y fundante como fuerza de transformación. Así, las siguientes letras reconocen un camino fenomenológico y contemplativo en la Gran Madre, la Hytcha Guaia, la (...) Pachamama, el primer gran útero, matriz sagrada que alimenta y nutre lo humano en toda su manifestación.Para la psicología, saber de psyque, de alma, su tarea también está en mirarse, recuperarse y a través de un logos trascendente, integrativo, volver a la sensible y sentida escucha de lo divino como curación, por ello su afirmación a lo mágico, chamánico, potente y sagrado del conocimiento telúrico (de tierra), a la medicina que en ella habita y su sanación. La propuesta es el gran camino de andar la tierra, de sentir, escuchar y estar en conciencia de raíz, un camino de cuidado que constata en cada ritual y experiencia la fuerza espiritual de nuestro saber ancestral indígena como primera y perenne ciencia. (shrink)

Ante una ciencia mal-tratada desde su interior, un ojo enajenado y confundido en su visión, un ser humano cansado y desconfiado de la misma explicación, un mundo necesitado de comprensión y cuidado, ante unos cuantos insistentes de vivir en unos tiempos y espacios fragmentados, aparece la necesidad de escuchar de nuevo a lo propio, a lo primero y fundante como fuerza de transformación. Así, las siguientes letras reconocen un camino fenomenológico y contemplativo en la gran madre, la Hytcha Guaia, la (...) Pachamama, el primer gran útero, matriz sagrada que alimenta y nutre lo humano en toda su manifestación. Para la psicología, saber de psyque, de alma, su tarea también está en mirarse, recuperarse y a través de un logos trascendente, integrativo, volver a la sensible y sentida escucha de lo divino como curación, por ello su afirmación a lo mágico, chamánico, potente y sagrado del conocimiento telúrico (de tierra), a la medicina que en ella habita y su sanación. La propuesta es el gran camino de andar la tierra, de sentir, escuchar y estar en conciencia de raíz, un camino de cuidado que constata en cada ritual y experiencia la fuerza espiritual de nuestro saber ancestral indígena como primera y perenne ciencia. (shrink)

El siguiente artículo se propone la aproximación, desde la filosofía, a uno de los problemas contemporáneos más relevantes de la violencia política: el urbicidio, concepto que señala la destrucción de las ciudades. El análisis desarrollado deconstruye conceptualmente las implicaciones que tienen para los tiempos de globalización bélica y armamentos tecnológicos una serie de prácticas estructuradas, consensuadas y abiertamente aceptadas que, bajo los neologismos de renovación, modernidad y progreso aniquila las formas de habitar de una comunidad históricamente articulada, en la íntima (...) relación de los habitantes con una ciudad determinada. Este trabajo responde a la siguiente pregunta: ¿qué se acaba o qué se pierde cuando se destruye una ciudad? Esto es lo que el urbicidio nos permite comprender desde el enfoque filosófico en acercamientos categoriales como son el espacio, el cuerpo y el habitar, e irradia hacia temas de comprensión ontológica, cultural, política, social y ética. (shrink)

This volume has 41 chapters written to honor the 100th birthday of Mario Bunge. It celebrates the work of this influential Argentine/Canadian physicist and philosopher. Contributions show the value of Bunge’s science-informed philosophy and his systematic approach to philosophical problems. The chapters explore the exceptionally wide spectrum of Bunge’s contributions to: metaphysics, methodology and philosophy of science, philosophy of mathematics, philosophy of physics, philosophy of psychology, philosophy of social science, philosophy of biology, philosophy of technology, moral philosophy, social and political (...) philosophy, medical philosophy, and education. The contributors include scholars from 16 countries. Bunge combines ontological realism with epistemological fallibilism. He believes that science provides the best and most warranted knowledge of the natural and social world, and that such knowledge is the only sound basis for moral decision making and social and political reform. Bunge argues for the unity of knowledge. In his eyes, science and philosophy constitute a fruitful and necessary partnership. Readers will discover the wisdom of this approach and will gain insight into the utility of cross-disciplinary scholarship. This anthology will appeal to researchers, students, and teachers in philosophy of science, social science, and liberal education programmes. 1. Introduction Section I. An Academic Vocation Section II. Philosophy Section III. Physics and Philosophy of Physics Section IV. Cognitive Science and Philosophy of Mind Section V. Sociology and Social Theory Section VI. Ethics and Political Philosophy Section VII. Biology and Philosophy of Biology Section VIII. Mathematics Section IX. Education Section X. Varia Section XI. Bibliography. (shrink)

From the most prominent thinkers in Latin American philosophy, literature, politics, and social science comes a challenge to conventional theories of globalization. The contributors to this volume imagine a discourse in which revolution requires no temporalized march of progress or takeovers of state power but instead aims at local control and the material conditions for human dignity.

ABSTRACT In this paper, the aim is to demonstrate the ethical-semantic impact of great time in the reaccentuation of two reformulations of the expression “let this cup pass from me.” Theoretically, we describe great time as semantic sectors of existence which frame the possibilities of meaning actualized in speech genres and concrete utterances. Methodologically, the song Cálice by Chico Buarque and Gilberto Gil and the RAP Cálice by Criolo are dialogically disposed in relation to their context of production, to one (...) another and to the biblical narratives Jesus in the Garden of Gethsemane and The Last Supper, which simultaneously convey status of utterance to the expression of which cup configures a metonym and fix the expression as an item of a cultural memory that we can now name Roman Catholic memory.1 The discussion shows that the transposition of this utterance from one semantic sector of existence to another alters the reflection and refraction processes of ideological signs through a game of memories. (shrink)

It has been suggested in the literature that spatial coherence of the wave function can be dynamically suppressed by fluctuations in the spacetime geometry. These fluctuations represent the minimal uncertainty that is present when one probes spacetime geometry with a quantum probe. Two similar models have been proposed, one by Diósi and one by Karolyhazy and collaborators, based on apparently unrelated minimal spacetime bounds. The two models arrive at somewhat different expressions for the dependence of the localization coherence length on (...) the mass and size of the quantum object. In the present article we compare and contrast the two models from three aspects: comparison of the spacetime bounds, method of calculating decoherence time, comparison of noise correlation. We show that under certain conditions the minimal spacetime bounds in the two models can be derived one from the other. We argue that the methods of calculating the decoherence time are equivalent. We re-derive the two-point correlation for the fluctuation potential in the K-model, and confirm the earlier result of Diósi and Lukács that it is non-white noise, unlike in the D-model, where the corresponding correlation is white noise in time. This seems to be the origin of the different results in the two models. We derive the non-Markovian master equation for the K-model. We argue that the minimal spacetime bound cannot predict the noise correlation uniquely, and additional criteria are necessary to accurately determine the effects of gravitationally induced decoherence. (shrink)

In this article, I propose a unified account of systemic emergence, downward causation, and interlevel integrative explanations. First, I argue for a relational-transformational notion of emergence and a structural-relational account of downward causation in terms of both its transformational and conditioning effects. In my view, downward causation can avoid the problems traditionally attributed to it, provided that we are able to reconceptualize the notion of ‘whole’ and that form of causality in a purely relational way. In this regard, I distinguish (...) contextual or whole-to-part causation from downward causation, the latter defined by the existence of second-order structural relations. Finally, I argue that while emergence and downward-structural causation imply the in-principle failure of micro-determinism and therefore micro-reduction, they do not rule out the possibility of any type of explanation. On the contrary, they call for the development of interlevel integrative explanations. (shrink)

_The Power of Religion in the Public Sphere_, co-edited by Eduardo Mendieta and Jonathan VanAntwerpen, represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does, or should, religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, (...) thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics. (shrink)

Entre justification et explication, entre dire et faire, la destruction. Est-ce une chose ou un événement? Un geste, une oeuvre ou une opération? Un thème ou un titre? Est-ce même bien un mot? Qu'appelle-t-on destruction? Avec Heidegger, Derrida en appelle à la destruction. Oui, à la destruction. L'a-t-on entendu? Comme Heidegger (et c'est aussi ce "comme" qu'il s'agira d'examiner ici), Derrida nomme et renomme la destruction. Il lui donne le temps et le nom, une renommée. Il la surnomme "déconstruction", par (...) exemple, ou, plus tard, "mal d'archive". Comme Heidegger, Derrida travaille, traduit et retraduit la destruction, faisant parfois comme si tous ses mots, tous les mots et les phrases qu'il propose et déploie à propos de la destruction, entretenaient des rapports sans rapport, rapports déjà trop clairs, ou encore bien obscurs. Qu'appelle-t-on destruction? Après Heidegger, Derrida s'y est attardé, lui qui parlait, encore et encore, de destination et de destruction, lui qui nous a rappelés si souvent à la destruction qui arrive, partout où elle arrive. Posons que c'était l'un de ses combats, l'une de ses longues guerres (avec lui-même, d'abord, et avec la destruction). Sera-ce finalement la nôtre? Est-il aujourd'hui temps de penser - après Heidegger, avec Derrida -, temps de combattre aussi peut-être, au moins d'écouter, la destruction qui vient? Est-il encore temps de témoigner de la destruction qui croit? (shrink)

Several canonical experimental paradigms have been proposed to study the typical behavioral phenomenon and the nature of learning in sequential keypress tasks. A characteristic feature of most paradigms is that they are representative of externally-specified sequencing—motor tasks where the environment or task paradigm extrinsically provides the sequence of stimuli, i.e., the responses are stimulus-driven. Previous studies utilizing such canonical paradigms have largely overlooked the learning behaviors in a more realistic class of motor tasks that involve internally-guided sequencing—where the sequence of (...) motor actions is self-generated or internally-specified. In this work, we use the grid-navigation task as an instance of internally-guided sequencing to investigate the nature of learning in such paradigms. The participants performed Grid-Sailing Task, which required navigating a 5 × 5 grid from start to goal position while using a particular key-mapping among the three cursor-movement directions and the three keyboard buttons. The participants performed two behavioral experiments—Single-SG and Mixed-SG condition. The Single-SG condition required performing GST on a single SG position repeatedly, whereas the Mixed-SG condition involved performing GST using the same KM on two novel SG positions presented in a random, inter-mixed manner. In the Single-SG condition, we show that motor learning contributes to the sequence-specific learning in GST with the repeated execution of the same trajectories. In the Mixed-SG condition, since the participants utilize the previously learned KM, we anticipate a transfer of learning from the Single-SG condition. The acquisition and transfer of a KM-specific internal model facilitates efficient trajectory planning on novel SG conditions. The acquisition of such a KM-specific internal model amounts to trajectory-independent cognitive learning in GST. We show that cognitive learning contributes to the learning in GST by showing transfer-related performance improvements in the Mixed-SG condition. In sum, we show the role of cognitive and motor learning processes in internally-guided sequencing and further make a case for using GST-like grid-navigation paradigms in investigating internally guided skill learning. (shrink)

“Je doute qu'il y ait un dialogue de la chenille et du papillon”A. MatrauxThe most ordinary events astonish only those who think about them. What can be more natural than two people talking? They are from the same country, they speak the same language, they understand one another. They have things to say to each other and they say them. Anyone who would try to question such evident truisms would be seen as attempting to be a spinner of paradoxes. And (...) yet…First of all is it as natural as it appears that two people should stop and speak? To an impartial observer of the behavior of one's peers this would not seem to be the case. Most of the people we rub elbows with daily—in the street, in the subway, on a beach, in a hotel or even in the apartment building where we have lived for ten years—are people whom we do not accost and to whom we never speak. In order for people to speak to one another, certain circumstances must exist; there must be a ritual of introduction and a mutual consent that often occurs only after a certain resistance has been overcome. There are important differences to be observed in this respect among different peoples and, within the same nation, among people of different classes. But in every case dialogue is preceded by a preparatory phase of prudent observation, reserve and mistrust during which the partners size one another up and seek to situate themselves in relation to each other. (shrink)

_Blood_, according to Gil Anidjar, maps the singular history of Christianity. As a category for historical analysis, blood can be seen through its literal and metaphorical uses as determining, sometimes even defining Western culture, politics, and social practices and their wide-ranging incarnations in nationalism, capitalism, and law. Engaging with a variety of sources, Anidjar explores the presence and the absence, the making and unmaking of blood in philosophy and medicine, law and literature, and economic and political thought from ancient Greece (...) to medieval Spain, from the Bible to Shakespeare and Melville. The prevalence of blood in the social, juridical, and political organization of the modern West signals that we do not live in a secular age into which religion could return. Flowing across multiple boundaries, infusing them with violent precepts that we must address, blood undoes the presumed oppositions between religion and politics, economy and theology, and kinship and race. It demonstrates that what we think of as modern is in fact imbued with Christianity. Christianity, Blood fiercely argues, must be reconsidered beyond the boundaries of religion alone. (shrink)

Is there a relation of logical consequence in natural language? Logicality, in the philosophical literature, has been conceived of as a restrictive phenomenon that is at odds with the unbridled richness and complexity of natural language. This article claims that there is a relation of logical consequence in natural language, and moreover, that it is the subject matter of the bulk of current theories of formal semantics. I employ the framework of _semantic constraints_ (Sagi in Log Anal 57(227):259–276, 2014), which (...) generalizes the Tarskian definition of logical consequence. I apply the widely accepted criterion of invariance under isomorphisms (Sher in J. Symb Log 61(2):653–686, 1996) generalized to the framework of semantic constraints (Sagi in Bull Symb Log 28(1):104–132, 2022b), combined with a theory of Glanzberg (in Metasemantics: new essays on the foundations of meaning, 2014) to delineate the relation of logical consequence in natural language. (shrink)

In this paper we discuss the extent to which the very existence of substructural logics puts the Tarskian conception of logical systems in jeopardy. In order to do this, we highlight the importance of the presence of different levels of entailment in a given logic, looking not only at inferences between collections of formulae but also at inferences between collections of inferences—and more. We discuss appropriate refinements or modifications of the usual Tarskian identity criterion for logical systems, and propose an (...) alternative of our own. After that, we consider a number of objections to our account and evaluate a substantially different approach to the same problem. (shrink)

Eduardo Arroyo, Armelle Auris, François Boissonnet, Paul HENRY, Pierre-Jean LABARRIERE, MATIEU, Gilles AILLAUD, Gérad THALMANN, Nicole MATHIEU, Jacques VIMARD, Michel QUAREZ, Leonardo CREMONINI, L'atelier d'Eduardo Arryo: Le carré blanc du ring, Rue Descartes, No. 7, Logiques de l'éthique (Juin 1993), pp. 149-168.

When discussing Logical Pluralism several critics argue that such an open-minded position is untenable. The key to this conclusion is that, given a number of widely accepted assumptions, the pluralist view collapses into Logical Monism. In this paper we show that the arguments usually employed to arrive at this conclusion do not work. The main reason for this is the existence of certain substructural logics which have the same set of valid inferences as Classical Logic—although they are, in a clear (...) sense, non-identical to it. We argue that this phenomenon can be generalized, given the existence of logics which coincide with Classical Logic regarding a number of metainferential levels—although they are, again, clearly different systems. We claim this highlights the need to arrive at a more refined version of the Collapse Argument, which we discuss at the end of the paper. (shrink)

Philosophers of well-being have tended to adopt a foundationalist approach to the question of theory and measurement, according to which theories are conceptually before measures. By contrast, social scientists have tended to adopt operationalist commitments, according to which they develop and refine well-being measures independently of any philosophical foundation. Unfortunately, neither approach helps us overcome the problem of coordinating between how we characterize well-being and how we measure it. Instead, we should adopt a coherentist approach to well-being science.

Many authors have considered that the notions of paraconsistency and dialetheism are intrinsically connected, in many cases, to the extent of confusing both phenomena. However, paraconsistency is a formal feature of some logics that consists in invalidating the rule of explosion, whereas dialetheism is a semantical/ontological position consisting in accepting true contradictions. In this paper, we argue against this connection and show that it is perfectly possible to adopt a paraconsistent logic and reject dialetheism, and, moreover, that there are examples (...) of non-paraconsistent logics that can be interpreted in a dialetheic way. (shrink)

Feelings are conscious mental events that represent body states as they undergo homeostatic regulation. Feelings depend on the interoceptive nervous system (INS), a collection of peripheral and central pathways, nuclei and cortical regions which continuously sense chemical and anatomical changes in the organism. How such humoral and neural signals come to generate conscious mental states has been a major scientific question. The answer proposed here invokes (1) several distinctive and poorly known physiological features of the INS; and (2) a unique (...) interaction between the body (the ‘object’ of interoception) and the central nervous system (which generates the 'subject' of interoception). The atypical traits of the INS and the direct interactions between neural and non‐neural physiological compartments of the organism, neither of which is present in exteroceptive systems, plausibly explain the qualitative and subjective aspects of feelings, thus accounting for their conscious nature. (shrink)

Downward causation exercised by emergent properties of wholes upon their lower-level constituents’ properties has been accused of conceptual and metaphysical incoherence. Only upward causation is usually peacefully accepted. The aim of this paper is to criticize and refuse the traditional hierarchical-vertical way of conceiving both types of causation, although preserving their deepest ontological significance, as well as the widespread acceptance of the traditional atomistic-combinatorial view of the entities and the relations that constitute the so-called ‘emergence base’. Assuming those two perspectives (...) with no reserves, we are condemned to confine our debate to the question of whether reified wholes can have the power to downwardly change or influence their lower-level parts, a question which seems profoundly misleading to me. I therefore propose an alternative relational ontological view, assuming a straightforward horizontal and intra-level way of representing those putative cases of cross-level causation. I finally confront two recent replies to Kim’s well-known objections to DC—Craver and Bechtel and Kistler :595–609, 2009)—, emphasizing their global positive approaches, as well as the reasons why their accounts still seem insufficient to me. I conclude arguing that both Kim’s principle of the causal closure of the physical domain and its allegation of an overdetermination in cases of DC can be surpassed by the new relational ontological perspective presented here. (shrink)

The year 1492 is only the last in a series of “ends” that inform the representation of medieval Spain in modern Jewish historical and literary discourses. These ends simultaneously mirror the traumas of history and shed light on the discursive process by which hermetic boundaries are set between periods, communities, and texts. This book addresses the representation of the twelfth and thirteenth centuries as the end of al-Andalus (Islamic Spain). Here, the end works to locate and separate Muslim from Christian (...) Spain, Jews from Arabs, philosophy from Kabbalah, Kabbalah from literature, and texts from contexts. The book offers a reading of texts that emerge from its Andalusi, Jewish, and Arabic cultural sphere: Maimonides’ Guide of the Perplexed; the major text of Kabbalah, the Zohar; and the Arabic rhymed prose narrative of Ibn al-Astarkuwi. The author argues that these texts are written in a language that disrupts the possibility of locating it in a pre-existing cultural situation, a recognizable literary tradition, or a particular genre. At stake are issues – texts and contexts – that have gained particular urgency in the writings of such recent thinkers as Walter Benjamin, Jacques Derrida, Giorgio Agamben, Jean-Luc Nancy, and Avital Ronell. The book reads the place and taking place of language, interrogating the notion of disappearing contexts and the view that language is derivative of its true place, the context that, having ended, is mourned as silent and lost. (shrink)

Generating an account that can sidestep the disagreement among substantive theories of well-being, while at the same time still providing useful guidance for well-being public policy, would be a significant achievement. Unfortunately, the various attempts to remain agnostic regarding what constitutes well-being fail to either be an account of well-being, provide useful guidance for well-being policy, or avoid relying on a substantive well-being theory. There are no theory-free lunches in well-being policy. Instead, I propose an intermediate account, according to which (...) well-being is constituted by endorsed veridical experiences. This account refers back to theories of well-being but does so as agnostically as possible. An intermediate account of well-being is meant as a policy guiding compromise between the different theories of well-being that make claims regarding what constitutes well-being. An intermediate account does as well as can be hoped for in providing a basis for well-being policy. (shrink)

Anti-exceptionalism about logic states that logical theories have no special epistemological status. Such theories are continuous with scientific theories. Contemporary anti-exceptionalists include the semantic paradoxes as a part of the elements to accept a logical theory. Exploring the Buenos Aires Plan, the recent development of the metainferential hierarchy of ST\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {ST}}$$\end{document}-logics shows that there are multiple options to deal with such paradoxes. There is a whole ST\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} (...) \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {ST}}$$\end{document}-based hierarchy, of which LP\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {LP}}$$\end{document} and ST\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {ST}}$$\end{document} themselves are only the first steps. This means that the logics in this hierarchy are also options to analyze the inferential patterns allowed in a language that contains its own truth predicate. This paper explores these responses analyzing some reasons to go beyond the first steps. We show that LP\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {LP}}$$\end{document}, ST\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {ST}}$$\end{document} and the logics of the ST\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {ST}}$$\end{document}-hierarchy offer different diagnoses for the same evidence: the inferences and metainferences the agents endorse in the presence of the truth-predicate. But even if the data are not enough to adopt one of these logics, there are other elements to evaluate the revision of classical logic. Which is the best explanation for the logical principles to deal with semantic paradoxes? How close should we be to classical logic? And mainly, how could a logic obey the validities it contains? From an anti-exceptionalist perspective, we argue that ST\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {ST}}$$\end{document}-metainferential logics in general—and STTω\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$${\mathbf {STT}}_{\omega }$$\end{document} in particular—are the best available options to explain the inferential principles involved with the notion of truth. (shrink)

In this article I address the issue of the ontological conditions of possibility for a naturalistic notion of emergence, trying to determine its fundamental differences from the atomist, vitalist, preformationist and potentialist alternatives. I will argue that a naturalistic notion of ontological emergence can only succeed if we explicitly refuse the atomistic fundamental ontological postulate that asserts that every entity is endowed with a set of absolutely intrinsic properties, being qualitatively immutable through its extrinsic relations. Furthermore, it will be shown (...) that, ironically enough, this metaphysical assumption is implicitly shared by all the above mentioned alternatives to Emergentism. The current article concludes that the notion of organization by itself is not enough, and that ontological emergence can only be justified by assuming a relational ontological perspective that, in opposition both to atomism and holism, defends that the existence-conditions, the identity and the causal behavior of any emergent systemic property can only be conceived, and explained, as constructed by and through specific networks of qualitatively transformative relational processes that occur between the system’s components and between the system and its environment. Additionally, I try to explain how one can make sense of the idea that an emergent phenomenon is both dependent on, and autonomous from, its emergence base. (shrink)

In this note we shall argue that Milne’s new effort does not refute Truthmaker Maximalism. According to Truthmaker Maximalism, every truth has a truthmaker. Milne has attempted to refute it using the following self-referential sentence M: This sentence has no truthmaker. Essential to his refutation is that M is like the Gödel sentence and unlike the Liar, and one way in which Milne supports this assimilation is through the claim that his proof is essentially object-level and not semantic. In Section (...) 2, we shall argue that Milne is still begging the question against Truthmaker Maximalism. In Section 3, we shall argue that even assimilating M to the Liar does not force the truthmaker maximalist to maintain the ‘dull option’ that M does not express a proposition. There are other options open and, though they imply revising the logic in Milne’s reasoning, this is not one of the possible revisions he considers. In Section 4, we shall suggest that Milne’s proof requires an implicit appeal to semantic principles and notions. In Section 5, we shall point out that there are two important dissimilarities between M and the Gödel sentence. Section 6 is a brief summary and conclusion. (shrink)

Acts of Religion, compiled in close association with Jacques Derrida, brings together for the first time a number of Derrida's writings on religion and questions of faith and their relation to philosophy and political culture. The essays discuss religious texts from Jewish, Christian, and Muslim traditions, as well as religious thinkers such as Kant, Levinas, and Gershom Scholem, and comprise pieces spanning Derrida's career. The collection includes two new essays by Derrida that appear here for the first time in any (...) language, as well as a substantial introduction by Gil Anidjar that explores Derrida's return to his own "religious" origins and his attempts to bring to light hidden religious dimensions of the social, cultural, historical, and political. (shrink)

Resumen: La tolerancia es un privilegio de los poderosos. Una persona puede tolerar sólo si tiene el poder para interferir con aquello que objeta. En este artículo analizaré las circunstancias en las que alguien tiene el poder para tolerar. Argumentaré que la respuesta debe incorporar consideraciones tanto prácticas como metafísicas. Específicamente, defenderé que alguien tiene el poder para tolerar cuando sus propiedades fundan tal poder en la situación práctica en que ella se encuentra, según es caracterizada por sus intereses prácticos. (...) Al hacerlo criticaré el análisis del mencionado poder realizado por Glen Newey. (shrink)

It is an open question whether well-being ought to primarily be understood as a temporal concept or whether it only makes sense to talk about a person’s well-being over their whole lifetime. In this article, I argue that how this principled philosophical disagreement is settled does not have substantive practical implications for well-being science and well-being policy. Trying to measure lifetime well-being directly is extremely challenging as well as unhelpful for guiding well-being public policy, while temporal well-being is both an (...) adequate indirect measure of lifetime well-being, and an adequate focus for the purposes of improving well-being through public policy. Consequently, even if what we ought to care about is lifetime well-being, we should use temporal measures of well-being and focus on temporal well-being policies. (shrink)

In his new book, Logical Form, Andrea Iacona distinguishes between two different roles that have been ascribed to the notion of logical form: the logical role and the semantic role. These two roles entail a bifurcation of the notion of logical form. Both notions of logical form, according to Iacona, are descriptive, having to do with different features of natural language sentences. I agree that the notion of logical form bifurcates, but not that the logical role is merely descriptive. In (...) this paper, I focus on formalization, a process by which logical form, on its logical role, is attributed to natural language sentences. According to some, formalization is a form of explication, and it involves normative, pragmatic, as well as creative aspects. I present a view by which formalization involves explicit commitments on behalf of a reasoner or an interpreter, which serve the normative grounds for the evaluation of a given text. In previous work, I proposed the framework of semantic constraints for the explication of logical consequence. Here, I extend the framework to include formalization constraints. The various constraints then serve the role of commitments. I discuss specific issues raised by Iacona concerning univocality, co-reference and equivocation, and I show how our views on these matters diverge as a result of our different starting assumptions. (shrink)

Spoofing is the act of placing orders to buy or sell a financial contract without the intention to have those orders fulfilled in order to create the impression that there is a large demand for that contract at that price. In this article, I deny the view that spoofing in financial markets should be viewed as morally permissible analogously to the way bluffing is permissible in poker. I argue for the pro tanto moral impermissibility of spoofing and make the case (...) that spoofing is disanalogous from bluffing in at least one important regard—speculative trading serves an important economic role, whereas poker does not. (shrink)