O trabalho trata da experiência do autor em estudos de aspectos da relação estabelecida entre Georg Wilhelm Friedrich Hegel e Karl Heinrich Marx, notadamente aqueles de caráter metodológico. O texto passa também em revista uma produção europeia recente, principalmente italiana, que reivindica competentemente um estudo genético da referida temática. Nosso texto tem portanto a intenção de expor para o leitor brasileiro dimensões da interpretação internacional diretamente relacionada com as citadas teorias desenvolvidas por Hegel e Marx. Parte significativa do argumento final (...) do trabalho está preocupada com a demonstração do conteúdo cognitivo da teoria de Hegel, retomada por Marx, que corrobora elementos de uma lógica modal, fortemente apoiada naquilo que Hegel denomina determinações-da-reflexão, um importante mergulho feito pela Filosofia na investigação científica acerca da coesão interna de objetos apreendidos pela capacidade humana de abstração, onde coexistem orientações vinculadas ao espelhamento mental de entes exteriores à consciência, sempre ressignificados a partir das modalidades singularidade, particularidade e universalidade. Essa absorção metódica distingue objetividades produzidas pela atividade humana da realidade exterior natural. (shrink)

A major theme in René Girard’s work involves the role of the Bible in exposing the scapegoating practices at the basis of culture. The God of the Bible is understood to be a God who takes the side of victims. The God of the Qur’an is also a defender of victims, an idea that recurs throughout the text in the stories of messengers and prophets. In a number of ways, Jesus is unique among the prophets mentioned in the Qur’an. (...) It is argued here that while the Quranic Jesus is distinctly Islamic, and not a Christian derivative, he functions in the Qur’an in a way analogous to the role Jesus plays in the gospels. In its depiction of Jesus, the Qur’an is acutely aware of mimetic rivalry, scapegoating, and the God who comes to the aid of the persecuted. Despite the significant differences between the Christian understanding of Jesus as savior and the way he is understood in the Qur’an, a Girardian interpretation of the Qur’anic Jesus will suggest ways in which Jesus can be a bridge rather than an obstacle in Christian/Muslim dialogue. (shrink)

BackgroundDouble-blind peer review has been proposed as a possible solution to avoid implicit referee bias in academic publishing. The aims of this study are to analyse the demographics of corresponding authors choosing double-blind peer review and to identify differences in the editorial outcome of manuscripts depending on their review model.MethodsData includes 128,454 manuscripts received between March 2015 and February 2017 by 25 Nature-branded journals. We investigated the uptake of double-blind review in relation to journal tier, as well as gender, country, (...) and institutional prestige of the corresponding author. We then studied the manuscripts’ editorial outcome in relation to review model and author’s characteristics. The gender (male, female, or NA) of the corresponding authors was determined from their first name using a third-party service (Gender API). The prestige of the corresponding author’s institutions was measured from the data of the Global Research Identifier Database (GRID) by dividing institutions in three prestige groups with reference to the 2016 Times Higher Education (THE) ranking. We employed descriptive statistics for data exploration, and we tested our hypotheses using Pearson’s chi-square and binomial tests. We also performed logistic regression modelling with author update, out-to-review, and acceptance as response, and journal tier, author gender, author country, and institution as predictors.ResultsAuthor uptake for double-blind submissions was 12% (12,631 out of 106,373). We found a small but significant association between journal tier and review type (p value < 0.001, Cramer’s V = 0.054, df = 2). We had gender information for 50,533 corresponding authors and found no statistically significant difference in the distribution of peer review model between males and females (p value = 0.6179). We had 58,920 records with normalised institutions and a THE rank, and we found that corresponding authors from the less prestigious institutions are more likely to choose double-blind review (p value < 0.001, df = 2, Cramer’s V = 0.106). In the ten countries with the highest number of submissions, we found a large significant association between country and review type (p value < 0.001, df = 10, Cramer’s V = 0.189). The outcome both at first decision and post review is significantly more negative (i.e. a higher likelihood for rejection) for double-blind than single-blind papers (p value < 0.001, df = 1, Cramer’s V = 0.112 for first decision; p value < 0.001; df = 1, Cramer’s V = 0.082 for post-review decision).ConclusionsThe proportion of authors that choose double-blind review is higher when they submit to more prestigious journals, they are affiliated with less prestigious institutions, or they are from specific countries; the double-blind option is also linked to less successful editorial outcomes. (shrink)

We may succed in the fulfilment of our desires but still fail to properly own our practical life, perhaps because we acted as addicts, driven by desires that are alien to our will, or as “wantons,” satisfying the desires that we simply happen to have (Frankfurt, 1988 ). May we equally fail to own the outcomes of our epistemic life? If so, how may we attain epistemic ownership over it? This paper explores the structural parallellism between practical and epistemic rationality, (...) building on Williamson’s ( 2002 ) suggestion that we should commence with successful performances as the foundation for both domains, be it action or knowledge. By highlighting the limitations of higher-order regulative approaches in epistemology, exemplified by Sosa ( 2007, 2011, 2015, 2021 ), the paper introduces a form of teleological epistemic constitutivism inspired by Velleman ( 2000, 2009 ). The proposal is that epistemic ownership is not attained in the mere pursuit of truth or knowledge, but requires furthermore a struggle to understand what we know. (shrink)

This study focused on value transmission in the family and assessed adolescents’ acceptance of the values their parents want to transmit to them (socialisation values), identifying some factors that may affect the level of acceptance. Specifically, actual value agreement between parents, parental agreement as perceived by adolescents, parent–child closeness and promotion of child’s volitional functioning, were considered as predictors. Participants were 381 family triads (father, mother and adolescent child) from northern Italy; the adolescents (46.2% male) were all high‐school students from (...) 15 to 19 years of age. Both parents and their children filled out self‐report questionnaires. Findings showed a moderate level of acceptance in families, suggesting the presence of similarities as well as differences between parents’ socialisation values and adolescents’ personal values. All the predictors considered except parents’ actual agreement, were found to be significantly and positively related to acceptance. Implications for moral development are discussed and suggestions for education and future research are provided. (shrink)

O artigo se propõe elaborar uma exegese do livro O Aberto: o Homem e o Animal, de Giorgio Agamben, de maneira a expor o argumento central da obra bem como situar o autor na Filosofia Política contemporânea. Para Agamben, o aberto não se situa unicamente numa analítica fenomenológico-existencial do ser: politicamente, o lugar privilegiado de movimentação desse conceito situa-se especificamente na biofilosofia dos graus do orgânico. A definição desses graus torna-se cada vez mais imprecisa à medida em que se propõe (...) distinguir o limite entre o que é o animal e o que é o humano. A inovação de Agamben na abordagem dessa questão, portanto, está no modo como ele politiza o tema do aberto e o situa numa zona estratégica entre a zoologia e as políticas do homem. A entificação do tema, o aberto, não é para o autor um índice de conspurcação cientificista; é, antes, um índice de incessante politização, isto é, realocação conceitual, modulação disciplinar e institucionalização jurídica. Agamben não quer apenas uma ciência da política, mas também uma política da ciência, entendendo a ciência como lugar soberano de mobilização, manipulação e controle dos corpos. Numa palavra, a ciência, especificamente, a biofilosofia e as ciências do homem, são legisladoras da decisão pública acerca do que é homem. E quem decide o que é o homem, decide ex ante, qual política e qual moral deve dispor sobre a ordem pública.: This paper aims to do an exegesis of Giorgio Agamben´s book The Open: the Man and the Animal, in order to expose its central point as well as to contextualize the author in Contemporary Political Philosophy. According to Agamben the open is not situated only in a phenomenological-existential analytics of being: politically the privileged place of that concept is specifically on the biophilosophy of organic grades. The definition of those grades becomes more and more imprecise as long as it aims to distinguish the limit between the man and the animal. The innovation of Agamben is the way how he politizes the subject of open and places it on a strategic zone between the zoology and the politics of man. Agamen does not want only a science of the political, but alson a politics of science by understanding the science as a sovereign place of mobilization, manipulation, and control of bodies. In a word, the science, especially the biophilosophy and the human sciences, are legislators of public decision about what man is. And who decides what the man is, do it ex ante which politics and which moral should rule over the public order. Keywords: Agamben, mankind, animal, biophilosophy. (shrink)

In their recent book Radicalizing Enactivism. Basic minds without content, Dan Hutto and Erik Myin make two important criticisms of what they call autopoietic enactivism. These two criticisms are that AE harbours tacit representationalists commitments and that it has too liberal a conception of cognition. Taking the latter claim as its main focus, this paper explores the theoretical underpinnings of AE in order to tease out how it might respond to H&M. In so doing it uncovers some reasons which not (...) only appear to warrant H&M’s initial claims but also seem to point to further uneasy tensions within the AE framework. The paper goes beyond H&M by tracing the roots of these criticisms and apparent tensions to phenomenology and the role it plays in AE’s distinctive conception of strong life-mind continuity. It is highlighted that this phenomenological dimension of AE contains certain unexamined anthropomorphic and anthropogenic leanings which do not sit comfortably within its wider commitment to life-mind continuity. In light of this analysis it is suggested that AE will do well to rethink this role or ultimately run the risk of remaining theoretically unstable. The paper aims to contribute to the ongoing theoretical development of AE by highlighting potential internal tensions within its framework which need to be addressed in order for it to continue to evolve as a coherent paradigm. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE BIBLE AND MODERNITY: REFLECTIONS ON LEO STRAUSS John Ranieri Seton Hall University espondingto the criticisms made by Eric Voegelin and Alexandre Lojeve ofhis book On Tyranny, Leo Strauss wonders whether the attempt to restore classical social science is not, perhaps, Utopian, "since it implies that the classical orientation has not been made obsolete by the triumph ofthe biblical orientation" (Strauss 1991, 177-178). In similar fashion Strauss remarks (...) to Karl Lowith how "there can be no doubt that our usual way of feeling is conditioned by the biblical tradition," even if he refuses to rule out the possibility of correcting that feeling (Lowith and Strauss, 111). This "triumph ofthe biblical orientation" concerns Strauss, since he believes no synthesis is possible between the competing claims of Athens and Jerusalem. The cultural predominance of one of these cities would jeopardize the vitality ofwestern civilization, which depends upon the tension between them for its dynamism and life (Strauss 1989, 72; 1997, 116, 121). To speak ofthe triumph ofthe biblical in the modern West is to call attention to a disruptive imbalance. Strauss's overall project of reviving the classical orientation in politics can be understood as an attempt to restore a sense of equilibrium. If the modern world reflects a victory ofthe biblical orientation, it is relevant to ask just how Strauss conceives the relationship between modernity and the Bible. Given Strauss's well known criticism of modernity, we may wonder whether this criticism is also an implicit criticism ofthe Bible and its influence. Answering this question is not an easy task. For someone who considered the opposition between Athens and Jerusalem to be the central issue confronting western civilization, Strauss 56John Ranieri devotes a relatively meager amount ofspace to analysis ofthe Bible.1 With rare exception we find nowhere near the amount of detailed commentary on biblical texts that we find in his treatment ofthe classics. What are we to make ofan author who writes three books on Xenophon's Socrates, while limiting his only detailed biblical commentary to the first two chapters of Genesis? This discrepancy would pose no problem, but for the fact that Strauss repeatedly emphasizes the importance ofkeeping alive the question ofthe relationship between Greek and biblical traditions. By comparison, a thinker like Heidegger simply tends to dismiss or ignore the relevance of the Bible in addressing what he would take to be the contemporary crisis of western civilization. But Strauss insists that we cannot understand the modern world without a serious consideration ofthe claims ofAthens and Jerusalem. His reticence, then, in treating biblical texts (especially the New Testament) with the same degree of probity as he employs when consideringthe texts ofclassical Greece, is puzzling. We are leftwondering whether his own observation about Machiavelli is applicable to himself: "The silence ofthe wise man is always meaningful. It cannot be explained by forgetfulness" (Strauss 1958, 30; see Grant 1964; Steintrager 1968). Strauss's silence may be significant, but arguments based upon an author's omissions are always more precarious than those which rely on written or spoken evidence. In the case of Strauss, there are in fact sufficient statements and hints in his work to enable us to recognize ways in which he construed the relationship between the Bible and modernity. Three themes stand out. The first is the notion that the eschatological vision ofthe Bible survives in modern times in transfigured and distorted form as the idea of progress. The second is Strauss's contention that the "final atheism" characteristic of late modernity is the child of an "intellectual 1 As far as 1 can tell, Strauss devoted only one essay to a specific book ofthe Bible. That essay is "On the Interpretation of Genesis" (Strauss 1995b; Orr 1995). Strauss deals with much ofthe same material in his "Jerusalem and Athens: Some Preliminary Reflections" (Strauss 1995; Orr 1995), although the second part ofthe two part essay (constituting a quarter ofthe entire essay) contains briefquotes from Amos, Isaiah, and Jeremiah. Another place in which he discusses the influence ofthe Bible is "Progress or Return? (Strauss 1 997). There is no extended treatment of any New Testament text anywhere in Strauss's published work. By contrast, Eric Voegelin (another... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:WHAT VOEGELIN MISSED IN THE GOSPEL John J. Ranieri Seton Hall University Violence and order are the themes that structure Voegelin's work. From the early writings composed in response to the emergence of National Socialism to the closing years ofhis life in which he confessed to a "perhaps misplaced sensitivity towards murder"1 as the primary catalyst for his philosophical pursuits, Voegelin is preoccupied with the relationship between the (...) good of order and the violence that can both undermine and preserve that order. His theory of consciousness, his philosophy of history, and his "new science ofpolitics" form a complementary whole when understood as expressions of his lifelong concern to find ways to guard against social and political chaos. This preoccupation with order makes Voegelin especially wary of any social, political, or religious movements which, in his view, contribute to the dissolution ofsocial stability. It is in this context that his uneasy relationship with the Bible must be understood. While acknowledging the importance of the Jewish and Christian scriptures in the historical unfolding of the differentiation ofthe divine Beyond, Voegelin also maintains that many of the forces of disorder in modern society have been generated within their orbit.2 The dazzling intensity ofthe encounter with the biblical God can lead to dissatisfaction with life in this world, resulting in reactions of either withdrawal from the surrounding culture or the more immediately de- '"Autobiographical Statement at Age 82" in 77¡e Beginning and the Beyond: Papersfrom the Gadamer and Voegelin Conferences (117). 2See Order and History, vol. 1, Israel and Revelation (xii-xiv); Order and History, vol. 4, The Ecumenic Age (20, 27); "The Gospel and Culture," in The Collected Works ofEric Voegelin,vo\. 12, Published Essays, 1966-1985(200-210). 126John J. Ranieri structive alternative of trying, by whatever means necessary, to bring a recalcitrant society into conformity with the divine perfection. As revelation of the "God beyond the gods" the Old and New Testaments are unsurpassable expressions ofthe transcendent source of order. At the same time, they are the seedbeds in which social upheaval easily germinates. As generators of both order and disorder, few biblical books have been as influential as the four gospels. It is Voegelin's treatment ofthese texts that will be my concern here. The ambiguity ofVoegelin's relationship to the gospels is reflected in the twofold meaning ofthe word "missed" in the title ofthis essay. In the first place, the word can be understood as referring to Voegelin's critique ofthe gospels; to speak ofwhat Voegelin "missed" in this sense is to focus on that which he finds lacking in them (yet wishes were there). My primary interest, however, is on the meaning ofthe word as indicating that which Voegelin fails to understand about the gospels. The two meanings are related; for it is in Voegelin's criticism of the gospels that we can detect the manner in which he misunderstands them. In order to make this clear, it is necessary to say something about his evaluation and critique; only then will it be possible to raise relevant questions about his approach. After summarizing Voegelin's perspective on the gospels, I introduce the thought of René Girard as possible counterpoint. This is followed by a comparison of Voegelin and Girard with regard to their understanding ofthe gospel texts. A concluding section offers reflections on Voegelin's evaluation ofthe gospels. I realize that there is little to be gained from finding fault with a thinker for not doing what it was never his intention to do in the first place. At times, some of Voegelin's Christian critics succumb to this tendency when they berate him for what they consider to be his failure to satisfy the litmus test of Christian orthodoxy.3 Apart from the difficulty of defining Christian orthodoxy, these kinds of charges overlook the fact that Voegelin does not consider himself to be a Christian theologian, and that his "concern with 3 Of course, the question as to whether Voegelin's philosophy is adequate as a foundation for Christian theology may be an important one for the theologian to consider. But Voegelin does not see himself as providing such a foundation. For critics... (shrink)

Taking into account the difficulties that all attempts at a solution of the problem of causal-explanatory exclusion have experienced, we analyze in this paper the chances that mind-body causation is a case of overdetermination, a line of attack that has scarcely been explored. Our conclusion is that claiming that behaviors are causally overdetermined cannot solve the problem of causal-explanatory exclusion. The reason is the problem of massive coincidence, that can only be avoided by establishing a relation between mind and body; (...) that is, by denying overdetermination. The only way to defend that mind-body causation is a case of overdetermination would be by denying any modal force whatever to the principle of the causal closure of the physical, and this is a claim we would not like to reject. (shrink)

Organizado em quatro partes, divididas em dezoito capítulos, este livro articula análise filosófica e hermenêutica literária, apresentando um fio condutor que reside nos processos criativos ou «poiéticos» onde o «si-mesmo» se forma e transforma como configuração de símbolos e obra de linguagem, no atelier da memória e da imaginação (auto)biográficas. O livro evidencia o carácter aberto, exploratório, experimental da literatura, em geral, e das experiências da escrita e da narração, em particular, mas também a característica fugidia, instável, e talvez nunca (...) totalmente capturável destas experiências na primeira pessoa. Nele, são explorados os processos de construção da subjetividade e da identidade (pessoal ou coletiva) e interrogados os mecanismos da interpretação da vida e do mundo. (shrink)

Aim of the study was to analyze the posttraumatic stress disorder risk nurses, detecting the relationship between distress experience and personality dimensions in Italian COVID-19 outbreak. A cross-sectional study was conducted based on 2 data detection. Mental evaluation was carried out in Laboratory of Clinical Psychology on n.69 nurses in range age 22–64 years old. Measurement was focused on symptoms anxiety, personality traits, peritraumatic dissociation and post-traumatic stress for all participants. No online screening was applied. Comparisons within the various demographic (...) characteristics demonstrated few significant differences between groups on DASS-21, PDEQ, and ISE-R scores. Correlation analysis was performed among PDEQ, DASS-21, BFI-10 and IES-R and confirmed between anxiety and peritraumatic dissociation and post-traumatic stress; then anxiety is positively correlated to agreeableness variable of BFI-10 test. The emotional distress was protracted overtime but in long-term personality traits resulted mediator facing subjective stress. Our finding drew details for protective and predictive risk factors as well as mental health issues of nurses dealing with pandemic: healthcare workers faced the protracted challenge caring COVID-19 patients over and over again: in short time the impact was relevant, and the prolonged exposition to the stressor was tackled by personal resources such as personality traits. (shrink)

Based on a major research project funded by the European Commission,_ Populism, Media and Education_ studies how discriminatory stereotypes are built online with a particular focus on right-wing populism. Globalization and migration have led to a new era of populism and racism in Western countries, rekindling traditional forms of discrimination through innovative means. New media platforms are being seen by populist organizations as a method to promote hate speech and unprecedented forms of proselytism. Race, gender, disability and sexual orientation are (...) all being used to discriminate and young people are the preferred target for populist organizations and movements. This book examines how media education can help to deconstruct such hate speech and promote young people’s full participation in media-saturated societies. Drawing on rich examples from Austria, Belgium, Bulgaria, France, Italy, Slovenia, and the UK - countries characterized by different political and cultural contexts – _Populism, Media and Education_ addresses key questions about the meaning of new populism, the nature of e-engagement, and the role of education and citizenship in the digital century. With its international and interdisciplinary approach, this book is essential reading for academics and students in the areas of education, media studies, sociology, cultural studies, political sciences, discrimination and gender studies. (shrink)

The unethical practice of gift authorship and hostage authorship was portrayed in detail in previous issues of Research Ethics. The aim of this short article is to explore the impact of penalising...

The Confidentiality Advisory Group is a specialised body that advises the Health Research Authority and the Secretary of State for Health on requests for access to confidential information, in the absence of informed consent from its owners. Its primary role is to oversee the safe use of such information and to counsel the governing bodies mentioned above as to whether such use is appropriate or inappropriate. Researchers who seek access to England or Wales-based confidential data, for medical purposes that are (...) in the interest of the public, are typically required to submit an application to this body. However, it is not always clear to researchers whether requests for access to patient data fit within the remit of the CAG or a Trust’s local information governance team. This commentary will, therefore, explore the role of the CAG and reflect on how best to support researchers with this question. (shrink)

Grit, which is originally conceptualized as passion and perseverance for long-term goals, has been associated with optimal performance. Although previous meta-analytic and systematic reviews summarized how grit relates to performance outcomes, they possess considerable shortcomings, such as (a) absence of summary on the association of grit with well-being outcomes; (b) absence of discussion on social, psychological, and emotional mechanisms linking grit to well-being; and (c) lack of elaboration on how alternative models can resolve fundamental problems in the grit construct. This (...) integrative review provides a comprehensive summary on the link of grit to performance and well-being outcomes. Importantly, it elaborates how alternative models can potentially address flaws in the existing grit theory. Future research directions are discussed on how to move forward the science of grit. (shrink)

In this paper, an attempt is made to solve various problems posed to current theories of verisimilitude: the problem of linguistic variance; the problem of which are the best scientific methods for getting the most verisimilar theories; and the question of the ontological commitment in scientific theories. As a result of my solution to these problems, and with the help of other considerations of epistemological character, I conclude that the notion of 'Tarskian truth' is dispensable in a rational interpretation of (...) the scientific enterprise. As a logical result, however, falsificationism will be vindicated. (shrink)

According to enactivism all living systems, from single cell organisms to human beings, are ontologically endowed with some form of teleological and sense-making agency. Furthermore, enactivists maintain that: there is no fixed pregiven world and as a consequence all organisms “bring forth” their own unique “worlds” through processes of sense-making. The first half of the paper takes these two ontological claims as its central focus and aims to clarify and make explicit the arguments and motivations underlying them. Our analysis here (...) highlights three distinct but connected problems for enactivism: these arguments do not and cannot guarantee that there is no pregiven world, instead, they end up generating a contradiction whereby a pregiven world seems to in fact be tacitly presupposed by virtue of a reliance on a tacit epistemic perspectivalism which is also inherently representationalist and as a consequence makes it difficult to satisfactorily account for the ontological plurality of worlds. Taking these considerations on board, the second half of the paper then aims to develop a more robust ontologically grounded enactivism. Drawing from biosemiotic enactivism, science and technology studies and anthropology, the paper aims to present an account which both rejects a pregiven world and coherently accounts for how organisms bring forth ontologically multiple worlds. (shrink)

Knowledge, like other things of value, can be faked. According to Hawley (2011), know-how is harder to fake than knowledge-that, given that merely apparent propositional knowledge is in general more resilient to our attempts at successful detection than are corresponding attempts to fake know-how. While Hawley’s reasoning for a kind of detection resilience asymmetry between know-how and know-that looks initially plausible, it should ultimately be resisted. In showing why, we outline different ways in which know-how can be faked even when (...) a given performance is successful; and in doing so, we distinguish how know-how can be faked (no less than know-that) via upstream and downstream indicators of its presence, and within each of these categories, we’ll distinguish (in connection with detection resilience) both faking symptoms and (various kinds of) criteria. The unappreciated resilience of faked knowledge-how to successful detection highlights a largely overlooked dimension of social-epistemic risk – risk we face not just in our capacity as recipients of testimony, but in our capacity as both (would-be) apprentices and clients of knowledge-how. (shrink)

An epistemic notion of verisimilitude (as the 'degree in which a theory seems closer to the full truth to a scientific community') is defined in several ways. Application to the structuralist description of theories is carried out by introducing a notion of 'empirical regularity' in structuralist terms. It is argued that these definitions of verisimilitude can be used to give formal reconstructions of scientific methodologies such as falsificationism, conventionalism and normal science.

Scientists can choose different claims as interpretations of the results of their research. Scientific rhetoric is understood as the attempt to make those claims most beneficial for the scientists' interests. A rational choice, game-theoretic model is developed to analyze how this choice can be made and to assess it from a normative point of view. The main conclusion is that `social' interests (pursuit of recognition) may conflict with `cognitive' ones when no constraints are put on the choices of the authors (...) of scientific papers, as in an `ideal free speech situation'. Scientific institutions may help to solve this conflict. Lastly, some empirical predictions are offered that can inspire future social research of the refereeing process. (shrink)

A critical interpretation on Zubiri is put forward as an essential element for grasping the current importance of his thought, since this puts his potential contributions to the test and proposes corrections and creative extensions within the contemporary horizon of philosophy, with regard to phenomenology, hermeneutics, neurosciences and emergentism. The book focusses mainly on the evolution of Zubiri’s philosophy, his metaphysics, noology, anthropo- logy and the relationship between science and philosophy, but also on his serious crises. It should be placed (...) in context by associating this with today’s proposals for a new realism, linked to new forms of both ontology and hermeneutics. (shrink)

Le verdict du tribunal de la raison, institué par la critique kantienne, commande la fin de la métaphysique qui se muerait en croyance rationnelle, absolument nécessaire dans le cadre de la raison pratique et de ses exigences d’intelligibilité. Cependant, l’assimilation existentielle de l’impossibilité de la métaphysique par Kleist déclenche non seulement le sentiment de finitude et d’humilité de la raison, mais aussi le refus tragique, désespéré, d’une science strictement phénoménale et d’une solution croyante pour apaiser son besoin de vérité absolue. (...) Ainsi, une catastrophe, comme le tremblement de terre de Lisbonne ou du Chili, convoque des significations contrastées : Kant s’attache à la mécanique naturelle et à la possibilité d’un dessein inscrutable, tandis que Kleist éprouve la vie sous le signe du hasard, « voyage sans but », dont le mouvement offre le dynamisme diasporique du salut impossible. (shrink)

Some peculiarities of the evaluation of theories within scientific research programmes and of the assessing of rival SRPs are described assuming that scientists try to maximise an ‘epistemic utility function’ under economic and institutional constraints. Special attention is given to Lakatos' concepts of ‘empirical progress’ and ‘theoretical progress’. A notion of ‘empirical verisimilitude’ is defended as an appropriate utility function. The neologism ‘methodonomics’ is applied to this kind of studies.

Le pari de cet ouvrage est d'explorer les facettes multiples à travers lesquelles se donne le soi. Parler de soi plutôt que de moi implique une rupture franche avec les philosophies qui placent le sujet humain en position fondatrice. Le soi est encore moins une « chose » mais un mode d'être ; le soi n'est pas une donnée mais une conquête dont le devenir est en partie indéterminé. C'est donc sous le signe des épreuves qu'il faut penser les variations (...) phénoménologiques et herméneutiques sur le soi. Si la philosophie reste la discipline dominante des réflexions qui parcourent les contributions du volume, l'originalité de cet ouvrage est d'offrir en même temps au lecteur d'autres variations par lesquelles se décline le soi. (shrink)

Cet ouvrage propose une réinterprétation originale du rôle cognitif du Je pense kantien qui se veut pertinente pour la phénoménologie et pour la philosophie actuelle de l’esprit. L’étude du rapport entre temporalité phénoménale et cognition catégoriale constitue le fil conducteur de cette recherche. Elle mène à la question capitale du statut ultime du Moi, du sens du Je du Je pense. Que désigne-t-il : un épiphénomène contingent, une représentation sui generis, une métareprésentation, un acte indéconstructible, un événement fonctionnel, une forme (...) logique ? Recèle-t-il une véritable unité ou plutôt une multiplicité productrice d’unité ? Représente-t-il une identité réelle ou un changement identifiable, un référent vide ou ‘saturé’ ? La réponse à toutes ces questions dépend notamment de la façon de concevoir l’efficacité du Je, c’est-à-dire de l’articulation entre inconscient cognitif, conscience de soi et conscience de quelque chose en général. En pensant Kant avec la philosophie moderne et contemporaine, l’auteur tente d’élucider l’instabilité inévitable du passage critique à un Cogito postmétaphysique. (shrink)

Texto correspondiente a la defensa de la Tesis Doctoral del autor, que lleva por título La escuela jurídica kantiana y la ciencia del derecho en Alemania (1750-1804), en la que se examina el desenvolvimiento coherente del iusnaturalismo inmanentista alemán, a lo largo del periodo ilustrado, en su apelación a la ciencia jurídica (Rechtslehre), por medio de los conceptos a priori de naturaleza e historia.

The causal theory of action is widely recognized in the literature of the philosophy of action as the "standard story" of human action and agency -- the nearest approximation in the field to a theoretical orthodoxy. This volume brings together leading figures working in action theory today to discuss issues relating to the CTA and its applications, which range from experimental philosophy to moral psychology. Some of the contributors defend the theory while others criticize it; some draw from historical sources (...) while others focus on recent developments; some rely on the tools of analytic philosophy while others cite the latest empirical research on human action. All agree, however, on the centrality of the CTA in the philosophy of action. The contributors first consider metaphysical issues, then reasons-explanations of action, and, finally, new directions for thinking about the CTA. They discuss such topics as the tenability of some alternatives to the CTA; basic causal deviance; the etiology of action ; teleologism and anticausalism; and the compatibility of the CTA with theories of embodied cognition. Two contributors engage in an exchange of views on intentional omissions that stretches over four essays, directly responding to each other in their follow-up essays. As the action -oriented perspective becomes more influential in philosophy of mind and philosophy of cognitive science, this volume offers a long-needed debate over foundational issues. Contributors: Fred Adams, Jesús H. Aguilar, John Bishop, Andrei A. Buckareff, Randolph Clarke, Jennifer Hornsby, Alicia Juarrero, Alfred R. Mele, Michael S. Moore, Thomas Nadelhoffer, Josef Perner, Johannes Roessler, David-Hillel Ruben, Carolina Sartorio, Michael Smith, Rowland Stout The hardcover edition does not include a dust jacket. (shrink)

Scientific research is reconstructed as a language game along the lines of Robert Brandom's inferentialism. Researchers are assumed to aim at persuading their colleagues of the validity of some claims. The assertions each scientist is allowed or committed to make depend on her previous claims and on the inferential norms of her research community. A classification of the most relevant types of inferential rules governing such a game is offered, and some ways in which this inferentialist approach can be used (...) for assessing scientific knowledge and practices are explored. Some similarities and differences with a game-theoretic analysis are discussed. (shrink)

The connection between scientific knowledge and our empirical access to realityis not well explained within the structuralist approach to scientific theories. I arguethat this is due to the use of a semantics not rich enough from the philosophical pointof view. My proposal is to employ Sellars–Brandom's inferential semantics to understand how can scientific terms have empirical content, and Hintikka's game-theoretical semantics to analyse how can theories be empirically tested. The main conclusions are that scientific concepts gain their meaning through `basic (...) theories' grounded on `common sense, and that scientific method usually allows the pragmatic verification and falsification of scientific theories. (shrink)

The problem of the reduction of chemistry to physics has been traditionally addressed in terms of classical structural chemistry and standard quantum mechanics. In this work, we will study the problem from the perspective of the Quantum Theory of Atoms in Molecules, proposed by Richard Bader in the nineties. The purpose of this article is to unveil the role of QTAIM in the inter-theoretical relations between chemistry and physics. We argue that, although the QTAIM solves two relevant obstacles to reduction (...) by providing a rigorous definition of chemical bond and of atoms in a molecule, it appeals to concepts that are unacceptable in the quantum–mechanical context. Therefore, the QTAIM fails to provide the desired reduction. On the other hand, we will show that the QTAIM is more similar to Bohmian mechanics and that the basic elements of both theories are closely related. (shrink)

The syllogism and the predicate calculus cannot account for an ontological argument in Descartes' Fifth Meditation and related texts. Descartes' notion of god relies on the analytic-synthetic distinction, which Descartes had identified before Leibniz and Kant did. I describe how the syllogism and the predicate calculus cannot explain Descartes' ontological argument; then I apply the analytic-synthetic distinction to Descartes’ idea of god.

The scientist's decision of accepting a given proposition is assumed to be dependent on two factors: the scientist's 'private' information about the value of that statement and the proportion of colleagues who also accept it. This interdependence is modelled in an economic fashion, and it is shown that it may lead to multiple equilibria. The main conclusions are that the evolution of scientific knowledge can be path, dependent, that scientific revolutions can be due to very small changes in the empirical (...) evidence, and that not all possible equilibria are necessarily efficient, neither in the economic nor in the epistemic sense. These inefficiencies, however, can be eliminated if scientists can form coalitions. (shrink)

According to robust versions of virtue epistemology, the reason why knowledge is incompatible with certain kinds of luck is that justified true beliefs must be achieved by the agent . In a recent set of papers, Pritchard has challenged these sorts of views, advancing different arguments against them. I confront one of them here, which is constructed upon scenarios affected by environmental luck, such as the fake barn cases. My objection to Pritchard differs from those offered until now by Carter (...) , Jarvis or Littlejohn in that it is based on the claim that cognitive performances may not be properly considered as achievements beyond the scope of the agent’s intentional action—an idea that confers more explanatory power on my argument, and contributes to stregthening links between knowledge and agency. (shrink)

Este artículo revisa críticamente los modelos de gestión de la diferencia ala luz de algunas novedades que afectan a los conceptos de cultura, identidady diversidad cultural. De un lado, se sugieren razones para dejar de identificardiversidad étnica con diversidad cultural o cultura con tradiciones, lengua yreligión; de otro, la ambigua categoría de cultura sigue presentando una dualidadantagónica de sentidos (como tradición y como valor formativo) queredunda en su falta de operatividad. Se propone una reflexión sobre el sentidode los términos acorde (...) con un pluralismo y un cosmopolitismo crítico donde lacomprensión de algunas instituciones jurídicas y políticas forma parte de unmarco universalizable de racionalidad en un sentido cultural. (shrink)

This article explores the importance of mental expression in understanding the phenomenon of inner speech. Most accounts of inner speech assume from the outset the common idea that the expressions of a subject (e.g., a smile) and their mental states (e.g., joy) are two different types of items somehow related to each other. This relational view of expression is challenged in this article. Firstly, it is argued that relational views of expression cannot explain some features of inner speech. Secondly, a (...) non-relational view of expression is developed, according to which mental states are patterns of expressive behavior. Thirdly, it is argued that only from the framework of non-relational expressivism is it possible to explain the main features of inner speech. Finally, it is concluded that non-relational expressivism emerges as a prominent contender among contemporary views of the mind, as it provides the only account of inner speech that can fully explain the phenomenon. (shrink)