In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 40.1 (2002) 133-134 [Access article in PDF] Book Review Heidegger's Concept of Truth Daniel O. Dahlstrom. Heidegger's Concept of Truth. New York: Cambridge University Press, 2001. Pp. xxx + 462. Cloth, $59.95. This somewhat trite and overly generic English title, from a Heideggerian perspective, is better specified by the title of the German original, which was perhaps too provocative for an analytical English (...) audience conditioned by Carnap's critique of Heidegger: "The Prejudice of Logic: Investigations into the Theory of Truth of the Early Heidegger." The author's more-than-literal, amplifying and supplementing translation of his own German text of 1994 aims to face up to all the "hard interpretive decisions" (xxii) that Heidegger poses by leaving no German term uninterpreted or untranslated, including even Dasein as "being-here." The translation is thus more illuminating from the start in the sense in which "logic" too narrowly conceived and claimed to be the sole arbiter of truth becomes a "disabling" prejudice (xvi) rather than the "enabling prejudice" that logic normally is for any discourse and thought. Dahlstrom's focus is on the early and so "logical" Heidegger (1912-29), before he decided to lose even logic (better, "onto-theo-logic") in a more original tornadic "whirl" of abyssal questioning in the "turning." Hence, the opening pages point to Heidegger's quest for a more original philosophical (transcendental, phenomenological, ontological, hermeneutical) "logic of philosophy" (Emil Lask's phrase) that "produces" the fundamental concepts or categories for any field of being, including itself. This original productive logic of category formation "transcends" the formal logic of judgment while founding it.It is the transcendental and material logic that Heidegger found in Kant, which is oriented toward the spatio-temporal schematisms of the imagination that emerge from the transcendental aesthetic to mediate the application of the judicative forms of the understanding into befitting categories of reality. But Dahlstrom does not get around to detail this quasi-Kantian account of material logic, or Lask's version of it, which finds its fundamental stratum in the already categorized (i.e., conceptually interpreted) originally unitary object, prior to its distinction into form and matter, subject and predicate, etc. Lask calls this a priori categorized realm of intentionally structured meaning (intelligibility, truth) a "panarchy of the logos," which Heidegger will readily transform into his "hermeneutics of facticity" (double genitive: "life lays itself out, interprets itself") and identify with the prejudicative, prepredicative temporal realm of truth as "disclosedness" and "unconcealment." [End Page 134]But Dahlstrom does find, in Husserl's unpublished logic courses of the early twenties in which "Analyses of Passive Synthesis" are carried out, a "genetic logic" on the level of the "transcendental aesthetic" in the "complicated intentional systems" of the sensing human body situating itself by constituting the time and space of its world prepredicatively and prejudicatively, a "logic" or logos which accordingly "anticipates much of the analysis of being-in-the-world undertaken in Being and Time" (155). And yet Heidegger, who as Husserl's trusted assistant was granted generous access to such unpublished manuscripts, "remained silent" about these clear anticipations. Instead he criticizes Husserl publicly in his own courses, culminating in Being and Time, for neglecting the question of the "being of intentionality" as well as of the "sense" of being as such, which Heidegger finds in "timeliness" (Zeitlichkeit), the originary time of being-here. Yet in arriving at this temporal sense of being, Heidegger "clearly appropriates the horizonal (allegedly preobjective and presubjective) character of time-consciousness elaborated by Husserl." Why, then, "Heidegger's silence"? "These breakthroughs of Husserl's later thinking are not mentioned by Heidegger because he wants to appropriate them in his own way and without the framework out of which they arose. An injustice and a disservice is thus done to Husserl's phenomenology... [which is] the price of the philosophical maturity of its most famous student... [as] his thinking moves to a plane beyond the reach of Husserlian phenomenology and terminology" (169f).This in-depth discussion of Heidegger's relationship with Husserl... (shrink)

"A magisterial accomplishment that will be the standard in this field for years to come."--John D. Caputo, Villanova University "Outstanding, entirely original, absolutely groundbreaking.... It is quite simply the best account to date--and the best we can expect for decades in the future--of the philosophical development of Heidegger's early thought."--Thomas Sheehan, Loyola University "A magisterial accomplishment that will be the standard in this field for years to come."--John D. Caputo, Villanova University.

We conducted a thorough investigation of the impact of representativeness on reasoning and metacognitive processes by employing the Linda problem. In congruent versions, the more representative res...

Starting again of thesis that the value appear to us like value in self, transcendental, and value for somebody, this paper enlarging upon idea that the value is object of knowledge but different of any others objects of the reality. The knowledge of value involve a emotional constituent and other rational constituent. Advancing the judgement of value, the feeling of value is essential for detection and to converted the being of value into reality of life and culture. This part of (...) value feeling do not put in danger the unity and eternity of value and it is very important for the knowledge and the intercultural communication in the world. (shrink)

One of the most eminent Heidegger scholars of our time, Theodore Kisiel has found worldwide critical acclaim, his particular strength being to set Heidegger's ...

"Marin's admiration (in both seventeenth-century senses) for the word made flesh, and hence the word made power, is what makes this book both fascinating and disturbing." -- Times Literary Supplement A wicked queen orders the palace cook to kill her grandchildren and serve them up for dinner -- "in a sauce Robert." But as any good cook knows, this sauce is properly served with game, not domestic animals. Does the ogress transgress? Perhaps, but the cook breaks the rules as well. (...) Deceiving his mistress, he rescues the children and instead serves goat and lamb. In this provocative volume, Louis Marin treats a subject to which some of the most exciting literary criticism has been devoted: the body as represented in text and image. From fairy tales to biblical narrative, from the divine body in the eucharist to the body of Louis XIV as described in his physicians' journals, Marin focuses on the peculiar relationship between verbal and oral functions--speaking and eating, boasting and gluttony, lying and cannibalism. Drawing on the methodologies of semiology, philosophy of language, and literary and art criticism, Marin explores works by Rabelais, La Fontaine, Perrault, and the Logic of Port-Royal. Throughout, he is concerned with the conceptualization of desire and pleasure, justice and force, natural violence and political power -- and questions their ideological as well as their symbolic bases. (shrink)

This article explores the norms that govern regular users’ acts of sharing content on social networking sites. Many debates on how to counteract misinformation on Social Networking Sites focus on the epistemic norms of testimony, implicitly assuming that the users’ acts of sharing should fall under the same norms as those for posting original content. I challenge this assumption by proposing a non-epistemic interpretation of (mis) information sharing on social networking sites which I construe as infrastructures for forms of life (...) found online. Misinformation sharing belongs more in the realm of rumour spreading and gossiping rather than in the information-giving language games. However, the norms for sharing cannot be fixed in advance, as these emerge at the interaction between the platforms’ explicit rules, local norms established by user practices, and a meta-norm of sociality. This unpredictability does not leave us with a normative void as an important user responsibility still remains, namely that of making the context of the sharing gesture explicit. If users will clarify how their gestures of sharing are meant to be interpreted by others, they will implicitly assume responsibility for possible misunderstandings based on omissions, and the harms of shared misinformation can be diminished. (shrink)

Devoted to the rediscovery of Heidegger’s earliest thought leading up to his magnum opus of 1927, Being and Time.

El texto plantea la importancia del oikos griego en tanto referente simbólico que puede permitir, en condiciones de adversidad, la construcción de una estética de la existencia que se constituya en una opción para seguir viviendo cuando las condiciones son desfavorables para la existencia de la vida y para la vivencia del hogar, es decir, en escenarios de conflicto como los que actualmente viven muchas personas en condición de refugiados, de inmigrantes, de asilados; así también quienes están secuestrados y aquellos (...) que viven el desplazamiento forzado y ambiental. Tomaremos como referente de la adversidad lo sucedido en el campo de concentración de Auschwitz para relacionar aquellos hechos de crueldad con muchas de las situaciones que acontecen hoy en el panorama global. Todo esto con la idea de proponer la vivencia del oikos como una construcción íntima que manifiesta la vida y que puede convertirse en un refugio en circunstancias difíciles. (shrink)

An increasingly popular solution to the anti-scientific climate rising on social media platforms has been the appeal to more critical thinking from the user's side. In this paper, we zoom in on the ideal of critical thinking and unpack it in order to see, specifically, whether it can provide enough epistemic agency so that users endowed with it can break free from enclosed communities on social media (so called epistemic bubbles). We criticise some assumptions embedded in the ideal of critical (...) thinking online and, instead, we propose that a better way to understand the virtuous behaviour at hand is as critical engagement, namely a mutual cultivation of critical skills among the members of an epistemic bubble. This mutual cultivation allows members within an epistemic bubble (in contrast, as we will show, with the authority-based models of epistemic echo chambers) to become more autonomous critical thinkers by cultivating self-trust. We use the model of relational autonomy as well as resources from work on epistemic self-trust and epistemic interdependence to develop an explanatory framework, which in turn may ground rules for identifying and creating virtuous epistemic bubbles within the environments of social media platforms. (shrink)

Brains enjoy a bodily life. Therefore animals are subjects with a point of view. Yet, coding betrays an anthropomorphic bias: we can, therefore they must. Here I propose a reformulation of Brette's question that emphasizes organismic perception, cautioning for misinterpretations based on external ideal-observer accounts. Theoretical ethology allows computational neuroscience to understand brains from the perspective of their owners.

In the age of web 2.0, the university is constantly challenged to re-adapt its ‘old-fashioned’ pedagogies to the new possibilities opened up by digital technologies. This article proposes a rethinking of the relation between university and (digital) technologies by focusing not on how technologies function in the university, but on their constituting a meta-condition for the existence of the university pedagogy of inquiry. Following Ivan Illich’s idea that textual technologies played a crucial role in the inception of the university, we (...) will first show the structural similarities between university thinking and the text as a profanation of the book. Secondly, we describe university thinking as a type of critical thinking based on the materiality of the text-on-the-page, explaining why the text has been at the centre of university pedagogy since the beginning. In the third part, we show how Illich came to see the end of the culture of the text as a challenge for the university, by describing the new features of the text-as-code incompatible with the idea of reading as study. Finally, we challenge this pessimistic reading of Illich’s and end with a call for a profanatory pedagogy of digital technologies that could mirror the revolutionary thinking behind the mediaeval invention of the text. (shrink)

The practice of taking hand-written notes in lectures has been rediscovered recently because of several studies on its learning efficacy in the mainstream media. Students are enjoined to ditch their laptops and return to pen and paper. Such arguments presuppose that notes are taken in order to be revisited after the lecture. Learning is seen to happen only after the event. We argue instead that student’s note-taking is an educational practice worthy in itself as a way to relate to the (...) live event of the lecture. We adopt a phenomenological approach inspired by Vilém Flusser’s phenomenology of gestures, which assumes that a gesture like note-taking is always an event of thinking with media in which a certain freedom is expressed. But Flusser’s description of note-taking focusses on the individual note-taker. What about students’ note-taking in a lecture hall as a collective gesture? Nietzsche considered note-taking ‘mechanical,’ as if students were automatons who mindlessly transcribed a verbal flow, while Benjamin considered it an inaesthetic gesture: at best, boring; at worst, ‘painful to watch.’ In contrast, we argue that the educational potentiality of note-taking—or better, note-making—can be grasped only if we account for its mediaticity (as writing that displaces the voice), together with but distinct from its political potentiality as a collective mediality (as a ‘means without end’). Note-taking enables us to see how collective thinking emerges in the lecture, a kind of thinking that belongs neither to the lecturer nor the student, but emerges in the relation of attention established between the lecturer, students and their object of thought. (shrink)

Despite the triumphant rhetoric of mechanistic materialism, current biology has no shortage of unsolved fundamental problems. In 1981, seeking a way forward, Rupert Sheldrake proposed the hypothesis of “formative causation” as a unifying organizing principle of life. Expanding the concept of morphogenetic fields, Sheldrake posited a spatio‐temporal connection termed “morphic resonance” whereby the more often a self‐organizing process takes place, the easier it will be for it to take place in the future. After initial acclaim, his project was quickly met (...) with dogmatic skepticism, dismissed as scientific heresy, and ultimately ignored. Forty years later, the experimental implications of his ideas remain largely untested. Visionary or not, Sheldrake's case illustrates the conceptual resistance of the scientific enterprise to revise its own deepest theoretical commitments. Beyond career‐building selection pressures, young researchers need to be presented with the major questions in their field and encouraged to entertain radically alternative points of view. Science is what scientists make of it. (shrink)

In 1915, a student named Walter Benjamin published his first article, entitled “The life of students”. In this reflection on the condition of student life, Benjamin touched upon one of the most puzzling features of the university: its disconnection from the real world. Benjamin draws our attention to the “huge gulf between ideas and life”, which the university was supposed to bridge through its connection with the state. Benjamin claims, however, that there is no such bridge. On the one hand, (...) we have university life, which is all about living and breathing theory, about “the will to submit to a principle, to identify completely with an idea”, as Benjamin puts it. On the other, in the world, we have the unchangeable rites and practices, institutions, marriage, family, jobs, legal systems, and tacit rules of proper behaviour, a way of life to which everyone assents by dedicating their own life to it. Benjamin is saddened that the world remains the same no matter how many students pass through the university, where they engage in an intense theoretical life. The university stage of life ends abruptly, when the graduates are cast away, back to the other side of the gulf, on the shore of the old world, which cannot be changed by the abstract theories smuggled out from the university. (shrink)

Dada la necesidad de formalizar un espacio de reflexión y discusión sobre los problemas y autores correspondientes al período de la antigüedad grecorromana, desde la Universidad Tecnológica de Pereira ingeniaron y materializaron el desarrollo de un foro académico. Con miras a la difusión y acrecentamiento de los estudios sobre el pensamiento grecolatino, se piensa para la región cafetera colombiana un avance importante en cuanto a la propuesta de proyectos y de actividades de talante dialógico a ejemplo de los países latinoamericanos (...) y europeos en que esos estudios poseen mayor alcance. De aquí que, para efectos del fortalecimiento de lo clásico en la academia colombiana, se convoca bianualmente al nominado Foro Internacional de Filosofía Antigua en la ciudad de Pereira. (shrink)

This article discusses C. E. Alchourrdn and E. Bulygin's ideas regarding the distinction between strong permission and weak permission. The author takes for granted that the distinction between the two terms should be placed at the level of the assertive metalanguage about norms. But the symbolizations and the definitions of strong and weak permissions offered by Alchourrdn and Bulygin, as well as their thesis concerning the relations between the two concepts are challenged.

The current literature shows great interest in the issue of gender diversity on boards of directors. Some studies have hypothesized a direct relationship between diversity and the value of the firm, but not many examine the intermediate mechanisms that may exert an influence on such relationships. We employ two stages of GMM estimation methodology to exhibit evidences of the relationship between gender diversity and compensation of top managers in the Spanish context. Results show that gender diversity positively affects the effectiveness (...) of boards—in terms of composition, structure, size and functioning—influencing a proper design of top managers compensation linked to company performance. Evidences suggest that legislative actions aimed at increasing the presence of women on boards of directors are justified not only for ethical reasons, but also for reasons of economic efficiency. (shrink)

La France est une nation légère - ce lieu commun antique est abondamment repris tout au long du XVIIIe siècle, témoignant de profonds bouleversements axiologiques, scientifiques et éthiques, dont ce volume collectif cherche à mesurer l'importance et les enjeux, en racontant l'histoire d'un autre siècle des Lumières: celle d'un siècle de la Légèreté. Ce volume collectif offre une perspective interdisciplinaire, croisant les champs d'études concernés par la question de la légèreté. Les 15 articles réunis analysent tant la peinture que la (...) morale, tant les sciences que l'histoire politique, tant la littérature que les technologies ou l'économie. Ensemble, ces articles révèlent la complexité de la légèreté au dix-huitième siècle, en proposant non seulement des analyses nouvelles originales de sources bien connues (Hogarth, Fontenelle ou Voltaire) mais aussi des découvertes de textes et des objets moins souvent étudiés (La Morlière, le Père Castel, Octave Uzanne, les cabriolets ou les parfums). L'un des atouts principaux de cette recherche est son approche critique et historiographique de la légèreté qui remet en question la façon dont s'écrit l'Histoire. Derrière les idées reçues, ce livre découvre les enjeux nationaux, diplomatiques, voire parfois aussi existentiels qui ont participé à la construction des représentations du dix-huitième siècle français. (shrink)

In this article, we suggest that the study of social interactions and the development of a “sense of agency” in joint action can help determine the content of relevant explanations to be implemented in artificial systems to make them “explainable.” The introduction of automated systems, and more broadly of Artificial Intelligence, into many domains has profoundly changed the nature of human activity, as well as the subjective experience that agents have of their own actions and their consequences – an experience (...) that is commonly referred to as sense of agency. We propose to examine the empirical evidence supporting this impact of automation on individuals’ sense of agency, and hence on measures as diverse as operator performance, system explicability and acceptability. Because of some of its key characteristics, AI occupies a special status in the artificial systems landscape. We suggest that this status prompts us to reconsider human–AI interactions in the light of human–human relations. We approach the study of joint actions in human social interactions to deduce what key features are necessary for the development of a reliable sense of agency in a social context and suggest that such framework can help define what constitutes a good explanation. Finally, we propose possible directions to improve human–AI interactions and, in particular, to restore the sense of agency of human operators, improve their confidence in the decisions made by artificial agents, and increase the acceptability of such agents. (shrink)

Cet article dresse un état des lieux de l’utilisation de la sémantique distributionnelle en morphologie. L’approche distributionnelle, qui repose sur une représentation vectorielle du sens des mots, s’intègre dans l’évolution empirique que connaît la morphologie depuis quelques années, en contribuant par une analyse quantitative et basée sur les corpus du sens des mots morphologiquement construits. Nous présentons brièvement cette approche, puis nous donnons un aperçu de la diversité de ses utilisations pour la morphologie dérivationnelle, tant théorique que méthodologique. Nous soulignons (...) enfin l’importance des choix linguistiques dans l’utilisation de cet outil. (shrink)

El presente texto intenta establecer algunas bases de la filosofía social de Søren Kierkegaard. Para ello, toma el concepto de lo demoníaco, que se desarrolla en Sobre el concepto de ironía y El concepto de la angustia. En ellas, Kierkegaard señala las determinaciones de este concepto y lo enmarca dentro de las posibilidades de la subjetividad en su relación con los otros y consigo misma. En la primera, la figura de Sócrates da cuenta de lo demoníaco en el sentido del (...) surgimiento y repliegue de la subjetividad que no participa de los asuntos públicos de la polis griega. En la segunda, Kierkegaard trata la situación demoníaca como un estado psicológico donde la conciencia da cuenta de su relación forzada con el bien y de su mantenimiento en la posición del mal, que lleva al individuo a un estado de endemoniamiento caracterizado por su incomunicación, vacuidad y aburrimiento. Este diagnóstico establece, pues, que los demonios kierkegaardianos son tanto la imposibilidad de la configuración social de los individuos, como su posibilidad a través de la formación de una fuerte subjetividad. (shrink)

Esta reflexión plantea el problema que se da al querer dar cuenta del individuo, como existencia, de manera sistemática en el terreno de las tendencias lógicas de la ética. Sören Kierkegaard, será la guía para plantear que tal pretensión es dañina y se presenta como la imposibilidad para la afirmación de la subjetividad como vitalidad abierta siempre a las posibilidades que ofrece la condición humana. Para el desarrollo de este planteamiento trataremos de confrontar algunos planteamientos de Kierkegaard -sobre todo el (...) de la irreductibilidad de la existencia a sistema- con la eticidad hegeliana en particular, para mostrar cómo se revienta el postulado de un sistema de la existencia. Este reventarse se debe entender no como destrucción de lo dado sino como enfrentamiento de ello y conducción hasta sus últimas consecuencias donde se hace manifiesta la imposibilidad de encerrar la existencia en la estrecha posición de la ética como ciencia normativa, es decir como imperativo de comportamiento y direccionamiento moral de la subjetividad por los carriles del pensamiento que absorbe al ser y que postula a la razón como la directriz de todo proyecto vital. (shrink)

While 4E approaches to cognition are increasingly introduced in educational contexts, little has been said about how 4E commitments can inform pedagogy aimed at fostering ethical competencies. Here, we evaluate a 4E-inspired ethics exercise that we developed at a technical university to enliven the moral imagination of engineering students. Our students participated in an interactive tinkering workshop, during which they materially redesigned a healthcare artifact. The aim of the workshop was twofold. Firstly, we wanted students to experience how material choices (...) at the levels of design and functionality can enable morally significant reimaginings of the affordances commonly associated with existing artifacts. We term this type of reimagining world-directed moral imagination. Secondly, through the design process, we wanted students to robustly place themselves in the lived embodied perspectives of (potential) users of their selected artifacts. We term this person-directed moral imagination. While student testimonies about the exercise indicate that both their world-directed and person-directed moral imagination were enlivened, we note that the fostering of robust person-directed moral imagination proved challenging. Using 4E insights, we diagnose this challenge and ask how it might be overcome. To this end, we engage extensively with a recent 4E-informed critique of person-directed moral imagination, raised by Clavel Vázquez and Clavel-Vázquez (2023). They argue that person-directed moral imagination is profoundly limited, if not fundamentally misguided, particularly when exercised in contexts marked by emphatic embodied situated difference between the imaginer and the imagined. Building upon insights from both the 4E field and testimonies from critical disability studies, we argue that, while their critique is valuable, it ultimately goes too far. We conclude that a 4E approach can take on board recent 4E warnings regarding the limits of person-directed moral imagination while contributing positively to the development of moral imagination in engineering ethics education. (shrink)

Convocado inicialmente por los miembros del Semillero de Investigación «Hermenéutica y Padres de la Iglesia» de la Pontificia Universidad Javeriana de Bogotá, el Coloquio Interinstitucional de Estudiantes de Patrología se erige en 2018 como un espacio académico de reflexión sobre el pensamiento de los autores de los primeros siglos de la era cristiana. Hasta el día de hoy, el Coloquio se ha convertido en una importante iniciativa en Colombia para la visibilización de los trabajos de estudiantes que se han destacado (...) en el interés y dedicación por profundizar en torno a los Estudios Patrísticos. (shrink)

In the autumn of 1667, the young Leibniz published a «new method» for the science of law. Producing a revised edition of that early work was to become his lifelong project, to the purpose of which he wrote, in the 1690s, a succession of new versions of most of its sections. The main reason for this enduring interest was probably the fact that the juridical part of the treatise was preceded with a more general one, encapsulating in a few pages (...) a systematic overview of the disciplines composing the baroque encyclopaedia, after the model of Johann Heinrich Alsted’s monumental Encyclopaedia septem tomis distincta. If Leibniz still depended on Alsted’s notion of philosophy as the «circle of disciplines», he deeply transformed that pre-Cartesian conception of knowledge by two decisive innovations: following Bacon, he defines each branch of demonstrative science as bearing on one single «quality», abstracted from the subjects in which it inheres; yet, contrary to Bacon, he no longer conceives of these qualities as the ultimate components of reality, but as those of our experience of it, marking the limit of the explanatory capacity of language. (shrink)

Volume 20, Issue 7, July 2020, Page 182-184.

En me posant le probleme de la méthode, je constate une diversité de solutions, et énetudiant cette diversité, je suis conduit à examiner, entre autres, la doctrine chrétienne.Mais pour comprendre cette doctrine, il faut que nous commencions par la priere, c’est-à-dire par la purification. Car c’est ainsi qu’en fait le christianisme commence toute action. Et alors, nous pouvons voir que la méthode cherchée est la croyance, mais sous des formes différentes : instinct, sensibilité, expérience, raison, pensée, esprit.Il у a donc (...) plusieurs méthodes, mais en toutes, il у a en une seule ; il у a une méthode, mais sous des formes différentes. (shrink)