El artículo analiza algunos aspectos de la concepción de verdad moral que presenta el filósofo argentino Carlos Nino. En particular, intentaremos probar dos puntos. En primer lugar, buscaremos mostrar que las concepciones de verdad moral y de democracia deliberativa formuladas por Nino son incompatibles con un idealismo de corte platónico, a diferencia de lo que sostienen algunos análisis teóricos que aquí discutiremos. La postura constructivista que Nino sostiene es lo que impide pensarla desde puntos de vista trascendentes. En segundo lugar, (...) trataremos de mostrar las inconsistencias que conlleva otro aspecto del conocimiento moral que aparece en Nino: el acceso individual a la verdad moral. Para dar cuenta de esto nos ocuparemos de analizar la dimensión del conocimiento moral que nuestro autor presenta. (shrink)

Four studies explore the role of perceptual fluency in attenuating bullshit receptivity, or the tendency for individuals to rate otherwise meaningless statements as “profound”. Across four studies, we presented participants with a sample of pseudoprofound bullshit statements in either a fluent or disfluent font and found that overall, disfluency attenuated bullshit receptivity while also finding little evidence that this effect was moderated by cognitive thinking style. In all studies, we measured participants’ cognitive reflection, need for cognition, faith in intuition, and (...) superstitious beliefs. Superstition strongly predicted bullshit receptivity regardless of fluency. Inconclusive results were found for the remaining scales. Potential links for the role of perceptual disfluency in promoting analytic thinking are discussed. (shrink)

Biological ontologies are used to organize, curate, and interpret the vast quantities of data arising from biological experiments. While this works well when using a single ontology, integrating multiple ontologies can be problematic, as they are developed independently, which can lead to incompatibilities. The Open Biological and Biomedical Ontologies Foundry was created to address this by facilitating the development, harmonization, application, and sharing of ontologies, guided by a set of overarching principles. One challenge in reaching these goals was that the (...) OBO principles were not originally encoded in a precise fashion, and interpretation was subjective. Here we show how we have addressed this by formally encoding the OBO principles as operational rules and implementing a suite of automated validation checks and a dashboard for objectively evaluating each ontology’s compliance with each principle. This entailed a substantial effort to curate metadata across all ontologies and to coordinate with individual stakeholders. We have applied these checks across the full OBO suite of ontologies, revealing areas where individual ontologies require changes to conform to our principles. Our work demonstrates how a sizable federated community can be organized and evaluated on objective criteria that help improve overall quality and interoperability, which is vital for the sustenance of the OBO project and towards the overall goals of making data FAIR. Competing Interest StatementThe authors have declared no competing interest. (shrink)

El presente artículo trata de mostrar la presencia del pensamiento de Ireneo de Lyon en el sustrato del pensamiento de Gregorio de Nisa en una de sus obras cumbres: el Comentario al Cantar de los Cantares. Esta obra refleja la confluencia de una profunda reflexión a partir del texto bíblico y la filosofía de la época. El niseno se ubica en la tradición de los autores eclesiásticos que han comentado este bello poema de amor veterotestamentario. Si bien es cierto que (...) en la edición crítica de la obra no aparece nunca citado el lugdunense se pueden encontrar ciertos núcleos conceptuales y temáticos que ayudan a descubrir una recepción de Ireneo en el Comentario al Cantar de Gregorio. Esos elementos permiten poner de relevancia la relación existente entre estos dos autores patrísticos que se conectan para mostrar la realidad esponsal de la iglesia que posee un dinamismo pneumático-salvífico abierto a toda la humanidad. The purpose of this article is to show how Ireneus of Lyon´s thought was present in one of Gregory of Nyssa´s fundamental works: Commentary on The Song of Songs. This work reflects a convergence of deep biblical reflection and the philoshophy of the time. Gregory is among the ecclesiastical writers who have commented on this beautiful love poem in the Old Testament. Even though there is no mention of the Lugdunian in the critical edition of the work, some concepts and themes may be found which help identify an influence form Ireneus on Gregory´s Commentary on the Song of Songs. These elements allow us to give relevance to the relationship between these two patristic authors, who come into contact in order to show the church´s spousal reality, which has a pneumatological-salvific dynamics, open to all mankind. (shrink)

In recent research, the concept of “media diets” has received increased attention. However, the concept remains vague and not fully developed, and rarely, if at all, do researchers ask citizens about their perceptions of their own and others’ media diets. With the ongoing transformation of the media landscape, there has never been a more pertinent time to explore these perceptions, which this research intends to do. The main goal of this paper then is to identify recommendations addressing recently voiced concerns (...) about news consumption patterns in contemporary society to relevant stakeholders. Empirically, the study is based on a series of focus group interviews with younger (18–25 years old) and older (over 55) adults in five European countries (Germany, Poland, Romania, Spain, and the UK). Our results show important cohort differences as well as cross-country similarities, which are pertinent insights for the formulation of stakeholder recommendations. (shrink)

Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...) them. However, such ‘minimum information’ MI checklists are usually developed independently by groups working within representatives of particular biologically- or technologically-delineated domains. Consequently, an overview of the full range of checklists can be difficult to establish without intensive searching, and even tracking thetheir individual evolution of single checklists may be a non-trivial exercise. Checklists are also inevitably partially redundant when measured one against another, and where they overlap is far from straightforward. Furthermore, conflicts in scope and arbitrary decisions on wording and sub-structuring make integration difficult. This presents inhibit their use in combination. Overall, these issues present significant difficulties for the users of checklists, especially those in areas such as systems biology, who routinely combine information from multiple biological domains and technology platforms. To address all of the above, we present MIBBI (Minimum Information for Biological and Biomedical Investigations); a web-based communal resource for such checklists, designed to act as a ‘one-stop shop’ for those exploring the range of extant checklist projects, and to foster collaborative, integrative development and ultimately promote gradual integration of checklists. (shrink)

La tesi che si intende discutere è che il progetto sia l’intima essenza dell’uomo. I primi argomenti a suo favore non vanno tuttavia ricercati nella riflessione antropologica, in quanto il “discorso dell’uomo sull’uomo” presume il suo stesso oggetto di ricerca, rischiando di “avvitarsi” in un circolo vizioso senza uscita. Non è casuale che, in tal senso, le intuizioni più illuminanti siano state espresse attraverso il linguaggio mito-poietico. Già nel Protagora Platone, con le figure di Prometeo e di Epimeteo, mette in (...) scena il dramma di una condizione umana che si presenta quale strutturale privazione di qualità specifiche, che la sola “capacità anticipante” del Titano può risarcire, facendosi portatrice della tecnica come istanza di sopravvivenza in ambiente ostile. Da questo momento in avanti, l’avventura del progetto diventa metonimica protensione verso le cose a venire (ad-ventura); condizione necessaria, ancorché non sufficiente, per orientarsi in un mondo inteso come stato di indeterminazione dal quale emanciparsi. Tali premesse paiono oggi indicare una possibile via di uscita alla crisi di valori generata dal capitalismo finanziariario, che ci costringe a vivere in un rinnovato stato di incertezza, all’interno di un desolante paesaggio di rovine. La rigenerazione della città, in tale scenario, costituisce pertanto la ripresa di un cammino, destinato a incontrare difficoltà e resistenze, anche politiche. Un viatico necessario alla riproposizione tentativa di futuri possibili: nella consapevolezza che essi si fondino sulla capacità di formulare ipotesi sul passato – divenuto “criticamente” il nuovo ambiente in cui operare – sempre sospesi tra il “non più” del mondo alle nostre spalle e il “non ancora” di quello che auspichiamo a venire. A partire dalla fondamentale distinzione tra Umwelt e Welt, introdotta dall’etologo Jakob von Uexküll, i percorsi della filosofia fenomenologico-esistenziale si intrecciano con quelli dell’Antropologia filosofica, confermando il senso dell’avventura del progetto e il suo problematico intrecciarsi con i destini dell’uomo. Max Scheler, Helmuth Plessner, Arnold Gehlen, Martin Heidegger, Gunter Anders, e Hannah Arendt, nutrono la consapevolezza che il carattere aporeticamente sfuggente dell’essenza umana derivi dalla costante riformulazione del rapporto “uomo”/“mondo”, di cui il progetto risulta il paradossale fondamento “effimero”. Ciò impone che la cultura del progetto sia la prima a doversi mettere in gioco, ponendosi come continua interrogazione sui propri principi, metodi, regole ed esiti, da sottoporre a un incessante processo di verifica e confutazione. L’avventura del progetto diventa pertanto espressione architettonica dell’esistenza – intesa come fuoriuscita dal ciclico riproporsi di uno stato di incertezza – che nel suo divenire costruisce la realtà sociale quale unico mondo abitabile dall’uomo, sempre uguale per quanto mai identico. (shrink)

Few figures of the Middle Ages command the attention of so many modern disciplines as Robert Grosseteste (c. 1170-1253). Theology, Philosophy, History, and Science are all areas which his life and thought continue to have significance and to inspire re-interpretation. Accompanied by a series of original commentaries, this new edition of Grosseteste's work, with English translation, draws together the perspectives of modern scientists and medieval specialists. Volume I of a six volume series, Knowing and Speaking presents two of the earliest (...) of Grosseteste's works, the treatises On the Liberal Arts and On the Generation of Sounds. These are accompanied by a significant Middle English treatise on the Seven Liberal Arts whose anonymous fifteenth-century author translated and excerpted passages from Grosseteste's treatises in a re-imagining of their structure and function.0Each work is treated separately within the volume, which is constructed in three parts. On the Liberal Arts sets Grosseteste's thoughts on the arts subjects and emphasises moral concerns about the purpose of learning. On the Generation of Sounds builds on the theories and statements of On the Liberal Arts in connection to the production of sound, elaborating the earlier position, relating the generation of sounds to human vocal and speech production. (shrink)

Syllogisms (e.g. “All A are B; All B are C; What is true about A and C?”) are a long‐studied area of human reasoning. Riesterer, Brand, and Ragni compare a variety of models to human performance and show that not only do current models have a lot of room for improvement, but more importantly a large part of this improvement must come from examining individual differences in performance.

In the series Collezione di Filosofia published by Taylor of Turin since 1947, some of the most significant works on Italian existentialism have appeared. The series was inaugurated by two books by the writer of this article: Introduzione all esistenzialismo, second edition, 1947 ; and Filosofia religione scienza, 1947. These were followed by Pietro Chiodi, L'esistenzialismo di Heidegger, 1947; Armando Vedaldi, Essere gli altri, 1948; Uberto Scarpelli, Esistenzialismo e marxismo, 1949; Enzo Paci, II nulla e il problema dell'uomo, 1950; Luigi (...) Pareyson, Esistenza e persona, 1950; and Armando Vedaldi, Struttura della proprietà, 1951. (shrink)

In this essay, we would like to question the recovery and inversion of Terence's formula "I am the closest to myself", in Nietzsche's terms: "Jeder ist sich selbst der Fernst (Each one is to himself the farthest)", found in the first paragraph of the Preface to the Genealogy of Morals. Taking into account the context in which it appears, we propose below a commentary of this paragraph alongside an interpretation of this formula. We would like to question the way Nietzsche (...) relates this formula to the difficulty of acquiring self-knowledge, on which the beginning of the Genealogy of Morals insists. Does this sentence according to which "Each one is to himself the farthest" mean that a knowledge of oneself by oneself would be a futile exercise and that others would necessarily know us better than ourselves, such that the detour by otherness would constitute an obligatory passage for self-knowledge? But Nietzsche tells us from the outset that this Delphic ideal has never been achieved because the exercise has never been really attempted in the first place. Is it then that the beginning of the Genealogy of Morals indeed tries to prevent any self-knowledge (because it would be possible to know everything but the self), or, is there not another more interesting way to understand this formula according to which we are the most distant to ourselves? We would like to show two things in this regard: firstly, that Nietzsche does not prohibit self-knowledge here, but invites us to think about it differently; and secondly, that the formula according to which "everyone is the furthest away from himself" can also be understood as an injunction to keep the self always at a distance. The two dimensions are then linked, since we maintain that self-knowledge in the classical sense can and must be positively replaced in Nietzsche by an interpretation of the self, and that this interpretation must never be thought of as an undertaking to grasp the self once and for all, which would amount to reifying it by taking it out of becoming. (shrink)

Questo saggio si propone di analizzare alcune istanze della _ Material Engagement Theory _ (MET) proposta da Lambros Malafouris nelle sue intersezioni con la filosofia speculativa di Alfred North Whitehead. Malafouris non fa infatti riferimento alla filosofia speculativa come semplice supporto delle sue teorie ma individua piuttosto una serie di problemi comuni all’impostazione MET e alla filosofia dell’organismo di Whitehed, che vertono sostanzialmente attorno al rapporto tra _ noesis _ e _ praxis _. Nel dettaglio, il testo si soffermerà sulle (...) modalità attraverso cui la teoria MET rimette in discussione, in modo originale e fecondo, il rapporto tra teoria e prassi, riattualizzando il peculiare modo con cui Whitehead intende il concetto di α ἴ σθησ ῐ ς. (shrink)

This paper focuses on chronology, structure and purpose of Dirck Canter’s edition of comic fragmentary poets, Aristophanes and Menander in mss. Par. suppl. gr. 1013 and D’Orville 123. It studies the history of the texts and offers unpublished conjectures of Dirck Canter and Joseph Justus Scaliger to the text of the comic poets and Machon’s “Chreiai”.

Just before the second world war, in a paper read to the British Association, Morris Ginsberg talked about the failure of social philosophy and the social sciences to work together in the universities ‘toward the rational ordering of society’. Some time after the war Alexander Macbeath complained to British sociologists of his own vain search for a social philosopher who could teach in a course on public administration. Then a few years later A. E. Teale told an inter-professional conference at (...) Keele that people who teach and train teachers, those who train social workers of all kinds, were disappointed when philosophers professed themselves unable to help those who had to ‘equip students with the skill to change prevailing moral attitudes and standards’. (shrink)

After being discussed in 1929 with Husserl as referent and Heidegger as co-referent, Eugen Fink’s Dissertation “Vergegenwärtigung und Bild” has been published in 1930 on the “Jahrbuch für Philosophie und phänomenologische Forschung”. In his study, Fink works out a careful and methodic inquiry of basic notions of Husserlian thought regarding the time-consciousness. The paper analyzes the main theses of Dissertation, paying particular attention to the fist and wider part devoted to presentification, a concept that means all mental processes, which make (...) present what belongs to the sphere of the past, the future, or the possible: memory, expectation, imagination, and dream. Through a comparison with the investigations that Husserl himself addressed to the topic of not-presence and unreality, we aim at casting light on the radical detailed analyses introduced by Fink, with special focus on the original changes concerning the phenomenological status of dreaming. (shrink)

Le but de cet article est de souligner la contribution de certaines des plus grandes figures de la scolastique tardive au débat sur la nature et les limites de la conscience. On verra comment les disciples Thomas d’Aquin introduisent un nouveau concept, celui d’ advertentia spécifiquement conçu pour caractériser l’accès cognitif privilégié que nous avons à nos propres actes mentaux. Les dominicains du XVI e siècle adoptent à ce titre une position très proche de celle de Descartes, du moins d’un (...) point de vue phénoménologique, en faisant de l’ advertentia le critère de la mens. (shrink)

Research on mass nouns has focused on concrete terms. So, are there semantic properties shared by all mass terms? We first consider concrete nouns like milk and furniture. Contra Cheng (1973), we show that they can be held to refer distributively (i.e. to apply to any part of what they apply to) only if this property is understood with a new part-relation, that of N-part. In addition, they refer cumulatively: when they apply to each of two things, they also apply (...) to the two things considered together. We then turn to abstract mass terms like beauty and love. We find, surprisingly, that they too refer distributively and cumulatively. (shrink)

Die Suche nach historischen Quellen für die Leibniz’sche Philosophie scheint zunächst unerschöpflich. Durch alle in diesem Band versammelten Arbeiten wird der Einfluss der Philosophie des Aristoteles auf das Leibniz’sche Denken näher umrissen. Ein wesentliches Ziel ist es hierbei, einen Beitrag zur Analyse dieser philosophischen Beziehung zu leisten und zu zeigen, dass auch Aristoteles’ Philosophie nach Ansicht unserer Autoren entscheidend zum Verständnis des Leibniz’schen Denkens beiträgt. Die Texte befassen sich mit wesentlichen Themen der Leibniz’schen Logik und Metaphysik, z. B. mit den (...) Grundbegriffen „Monade“ (und deren „Körperhaftigkeit“), „Entelechie“, „Nous“, mit dem Problem der Individuation (Individuum, Atomismus, Einheit), mit den substanziellen Formen, mit der Wissenschaft im Allgemeinen und der Technik, mit der Transformation der Logik, mit den Prinzipien (nämlich denjenigen des zureichenden Grundes, der Individuation und der Notwendigkeit), mit Zukunft und Kontingenz sowie Vergänglichkeit, mit der Theorie der syllogistischen Folgerung, usw. Diese Themen werden stets in der Gegenüberstellung von Leibniz und Aristoteles behandelt – sie zeigen daher, wie Leibniz aristotelische Thesen übernahm, veränderte oder kritisierte. The search for the historical sources of Leibniz’s philosphy initially seems to be unending. All the essays in this volume outline more clearly the influence of Aristotle’s philosophy on Leibniz’s thought. In this context a fundamental aim is to contribute to the analysis of this philosophical relationship and to demonstrate that Aristotle’s philosophy, in the opinion of our authors, plays a decisive role in the understanding of Leibniz’s thought. The texts address fundamental themes of Leibniz’s logic and metaphysics, e.g. the basic concepts of ‘monads’ (and their ‘corporality’), ‘entelechy’ and ‘nous; the problem of individuation (individual, atomism, unity); substantial forms; knowledge in general, and technology; the transformation of logic; principles (namely those of sufficient grounds, of individuation and of necesssity); future and contingency and transientness; the theory of syllogistic deduction, etc. These themes are regularly considered in the comparison between Leibniz and Aristotle – they demonstrate how Leibniz took over, treated or criticised Aristotelian theses. (shrink)

Imaginary worlds are extremely successful. The most popular fictions produced in the last few decades contain such a fictional world. They can be found in all fictional media, from novels (e.g., Lord of The Rings and Harry Potter) to films (e.g., Star Wars and Avatar), video games (e.g., The Legend of Zelda and Final Fantasy), graphic novels (e.g., One Piece and Naruto), and TV series (e.g., Star Trek and Game of Thrones), and they date as far back as ancient literature (...) (e.g., the Cyclops Islands in The Odyssey, 850 BCE). Why such a success? Why so much attention devoted to non-existent worlds? In this paper, we propose that imaginary worlds co-opt our preferences for exploration, which have evolved in humans and nonhuman animals alike, to propel individuals toward new environments and new sources of reward. Humans would find imaginary worlds very attractive for the very same reasons, and under the same circumstances, as they are lured by unfamiliar environments in real life. After reviewing research on exploratory preferences in behavioral ecology, environmental esthetics, neuroscience, and evolutionary and developmental psychology, we focus on the sources of their variability across time and space, which we argue can account for the variability of the cultural preference for imaginary worlds. This hypothesis can, therefore, explain the way imaginary worlds evolved culturally, their shape and content, their recent striking success, and their distribution across time and populations. (shrink)

Nonostante la pervasività della nozione di servizio e le recenti proposte per una Scienza dei Servizi unificata, esistono ancora parecchie inconsistenze tra le varie definizioni di servizio in uso nelle diverse discipline (e spesso anche all'interno della stessa disciplina). In particolare, a dispetto del fatto che l'obiettivo generale di questa scienza dovrebbe essere di permettere a persone e calcolatori di interagire agevolmente con i servizi nella vita di tutti i giorni, molti approcci alla modellazione dei servizi in informatica (specialmente quelli (...) centrati sui servizi web) sembrano focalizzarsi principalmente sugli aspetti connessi al flusso dati, per cui i servizi sono considerati come scatole nere che trasformano un ingresso in un’uscita, e che interoperano tra loro secondo modalità predefinite. Questo modello a scatola nera ha sicuramente i suoi vantaggi ma, stando a quanto dicono Petrie e Bussler, sembra funzionare bene sono all'interno di contesti omogenei, i cosiddetti parchi di servizi, dove l'interoperabilità è tecnicamente possibile solo perché i contenuti e le modalità di erogazione di ogni servizio sono predefiniti e condivisi da tutti i soggetti coinvolti. (shrink)

In three studies, we explored the retention and transfer of tool-making knowledge, learnt from an adult demonstration, to other temporal and task contexts. All studies used a variation of a task in which children had to make a hook tool to retrieve a bucket from a tall transparent tube. Children who failed to innovate the hook tool independently saw a demonstration. In Study 1, we tested children aged 4 to 6 years (N = 53) who had seen the original demonstration (...) 3 months earlier. Performance was excellent at the second time, indicating that children’s knowledge was retained over the 3 month period. In Studies 2 and 3 we explored transfer of the new knowledge to other tasks. In Study 2, children were given two variants of the apparatus that differed in surface characteristics (e.g. shape and colour). Participants generalised their knowledge to these new apparatuses even though the new pipecleaner also differed in size and colour. Five- to 6-year-olds (n = 22) almost always transferred their knowledge to problems where the same tool had to be made. Younger, 3- to 5-year-olds’ (n = 46), performance was more variable. In Study 3, 4- to 7-year-olds (N = 146) saw a demonstration of hook making with a pipecleaner, but then had to make a tool by combining pieces of wooden dowel (or vice versa: original training on dowel, transfer to pipecleaner). Children did not transfer their tool-making knowledge to the new material. Children retained tool-making knowledge over time and transferred their knowledge to new situations in which they needed to make a similar tool from similar materials, but not different materials. We concluded that children’s ability to use tool-making knowledge in novel situations is likely to depend on memory and analogical reasoning, with the latter continuing to develop during middle childhood. (shrink)

‘Visualisations play an important role in science’, this seems to be an uncontroversial statement today. Scientists not only use visual representations as means to communicate their research results in publications or talks, but also often as surrogates for their objects of interest during the process of research. Thus, we can make a distinction between two contexts of usage here, namely the explanatory and the exploratory context. The focus of this paper is on the latter one. Obviously, using visualisations as surrogates (...) for their objects of depiction presupposes the assumption that the former can tell us something relevant about the latter. Thus, a particular referential relation between object and image has to be assumed that can transfer the relevant information. Furthermore, as science is a collaborative enterprise – a social activity – this information has to be intersubjectively accessible and stable. Nonetheless, philosophers of science still quarrel about the epistemic and ontological status of such visualisations. After all, they are means to visualise theoretical entities, such as the Higgs Boson, i.e. entities that are principally not observable with the unaided eye. Especially the significant reliance on information technology devices to access this world of the unobservable provokes a lot of suspicion with regard to the referential status of such visualisations. In this sense, quite a few philosophers adopt social constructivism as an explanatory hypothesis. A particular image is constructed with the aid of instruments and theoretical assumptions; hence it does not refer to an entity outside this system. In this paper, I will critically analyse this assumption and try to argue for an alternative point of view. (shrink)

Nonostante la pervasività della nozione di servizio e le recenti proposte per una Scienza dei Servizi unificata, esistono ancora parecchie inconsistenze tra le varie definizioni di servizio in uso nelle diverse discipline (e spesso anche all'interno della stessa disciplina). In particolare, a dispetto del fatto che l'obiettivo generale di questa scienza dovrebbe essere di permettere a persone e calcolatori di interagire agevolmente con i servizi nella vita di tutti i giorni, molti approcci alla modellazione dei servizi in informatica (specialmente quelli (...) centrati sui servizi web) sembrano focalizzarsi principalmente sugli aspetti connessi al flusso dati, per cui i servizi sono considerati come scatole nere che trasformano un ingresso in un’uscita, e che interoperano tra loro secondo modalità predefinite. Questo modello a scatola nera ha sicuramente i suoi vantaggi ma, stando a quanto dicono Petrie e Bussler, sembra funzionare bene sono all'interno di contesti omogenei, i cosiddetti parchi di servizi, dove l'interoperabilità è tecnicamente possibile solo perché i contenuti e le modalità di erogazione di ogni servizio sono predefiniti e condivisi da tutti i soggetti coinvolti. (shrink)

We propose an interpretation of physics named potentiality realism. This view, which can be applied to classical as well as to quantum physics, regards potentialities (i.e. intrinsic, objective propensities for individual events to obtain) as elements of reality, thereby complementing the actual properties taken by physical variables. This allows one to naturally reconcile realism and fundamental indeterminism in any theoretical framework. We discuss our specific interpretation of propensities, that require them to depart from being probabilities at the formal level, though (...) allowing for statistics and the law of large numbers. This view helps reconcile classical and quantum physics by showing that most of the conceptual problems that are customarily taken to be unique issues of the latter -- such as the measurement problem -- are actually in common to all indeterministic physical theories. (shrink)

In this treatise, al-Fārābī refers to mental acquisition of certain elementary principles of knowledge or cognitions that are the primary basis of any demonstrative process; and this means that cognitions, which are in our intellect, are independent of all experience. The innate character of cognitions is treated in his other works, as is their nature, e.g., whether they are content-ideas or dispositio.

continent. 2.2 (2012): 76–81 Comments on Eugene Thacker’s “Cosmic Pessimism” Nicola Masciandaro Anything you look forward to will destroy you, as it already has. —Vernon Howard In pessimism, the first axiom is a long, low, funereal sigh. The cosmicity of the sigh resides in its profound negative singularity. Moving via endless auto-releasement, it achieves the remote. “ Oltre la spera che piú larga gira / passa ’l sospiro ch’esce del mio core ” [Beyond the sphere that circles widest / penetrates (...) the sigh that issues from my heart]. 1 The axiomatic sigh of the pessimist is in a way the pure word of philosophy, a thought that thinks without you, speaks where you are not. The live pneumatic form of the soul’s eventual exit from the dead body’s mouth, the sigh restores consciousness to the funeral of being, to the passing away that is existence. Pessimism speaks in piercing aphorisms because first it sighs. “Beyond the sphere passeth the arrow of our sigh. Hafiz! Silence.” 2 … pessimism is guilty of that most inexcusable of Occidental crimes—the crime of not pretending it’s for real. To the pessimist, the ‘real’ world—the world on whose behalf we are expected to wake up in the morning—is a ceaseless index of its own unreality. The pessimist’s day is not an illumined space for the advancement of experience and action, but a permanently and inescapably reflective zone, the vast interior of a mirror where each thing is only insofar as it is, at best, a false image of itself. Within this speculative situation, inside the doubleness of the mirror, pessimism splits into two paths, false and true, one that tries to fix pessimism (establish a relation with the mirror) and decides in favor of the apparent real, and another that totally falls for pessimism (enters the mirror) and communes with the greater reality of the unreal. These two paths are distinguished by their relation to pessimism’s guilt vis-à-vis the world’s reality-project. The first form, that which remains pessimism for the world and puts on a smiling face, stays guilty to itself (i.e. unconscious) and thus turns hypocritical, becoming at once the pessimism of the commoner who really just wants things to be better for himself and the pessimism of the elite who wants to critically refashion reality in his own image. The general form of this worldly, hypocritical pessimism is the impulse to ‘make the world a better place’, which is the global mask under which the world is diurnally made worse. The second form, that which follows pessimism away from the world and ceases to put on a smiling face, refuses guiltiness as itself theessential Occidental mode of pretense and turns honest, becoming at once the intelligent pessimism required of all ordinary action and the radical pessimism necessary for self-knowledge: seeing that no one is capable of doing good. The general form of this universal, honest pessimism is the impulse not to worry, to give up and embrace dereliction, which is the only real way the world is actually improved. Where worldly pessimism is the engine productive of interminably warring secular and sacred religions (good-projects), universal pessimism strives hopelessly for the paradise of a supremely instantiated pessimus: things are getting so bad that there is no longer any time for them to get worse; things are so constantly-instantly worst that this is BEST. Cosmic pessimism is the mode of universal pessimism which can yet discourse with the world, which has not chosen silence and can spread the inconceivably BAD NEWS in an orderly form ( kosmos ) that the world can understand (if it wanted to). … the result of a confusion between the world and a statement about the world. That is what the world is (the result of a confusion between the world and a statement about the world). … a generalized misanthropy without the anthropos. Pessimism crystallizes around this futility—it is its amor fati , rendered as musical form. Pessimism’s love of fate is a blind love, a love of the blindness of being human in a cosmos conceived around the human’s eclipse, a heavy levitation in the contradictory space between the inescapability of its having been and the impossibility of its will-be. Pessimism’s song of futility is a sensible way of loving fate, with a minimum of eros, by means of a kind of matrimonial love of the fatal. As music, pessimism stays open to the irreparable and the inexorable without the binding of affirmation, in the apparent absence of the radical, infinitely surplus will that absolute amor fati seems to require. Crying, laughing, sleeping—what other responses are adequate to a life that is so indifferent? “Unless a man aspires to the impossible, the possible that he achieves will scarcely be worth the trouble of his achieving it. We should aspire to the impossible, to absolute and infinite perfection [….] The apocatastasis is more than a mystical dream: it is a norm of action, it is a beacon for high deeds [….] For true charity is a species of invasion [….] It is not charity to rock and lull our fellow men to sleep in the inertia and heaviness of matter, but rather to arouse them to anguish and torment of spirit.” 3 … the impossibility of ever adequately accounting for one’s relationship to thought. “The paroxysm of interior experience leads you to regions where danger is absolute, because life which self-consciously actualizes its roots in experience can only negate itself [….] There are no arguments [….] On the heights of despair, the passion for the absurd is the only thing that can still throw a demonic light on chaos [….] I live because the mountains do not laugh and the worms do not sing .” 4 It took three attempts before she was fully decapitated, all the while she continued, perhaps miraculously, to sing. According to the earliest account of Cecilia’s martyrdom, the beheading turns out worse. After not severing her head in three strokes, “the cruel executioner left her half dead” (seminecem eam cruentus carnifex dereliquit). 5 Cecilia’s effortlessly powerful endurance of the three strokes—a fitting icon for pessimism as an art of dereliction—demonstrates the “passivity and absence of effort [….] in which divine transcendence is dissolved.” 6 There’s a ghost that grows inside of me, damaged in the making, and there’s a hunt sprung from necessity, elliptical and drowned. Where the moving quiet of our insomnia offers up each thought, there’s a luminous field of grey inertia, and obsidian dreams burnt all the way down. Like words from a pre-waking dream. There is no reason to think that they are not. NOTES 1. Dante Alighieri. Vita Nuova . ed. and trans. Dino S. Cervigni and Edward Vasta. Notre Dame: University of Notre Dame Press. 1995. 41:10. 2. Hafiz of Shiraz. The Divan . trans. H. Wilberforce Clarke. London: Octagon Press. 1974. 10.9. 3. Miguel de Unamuno. The Tragic Sense of Life in Men and Nations . trans. Anthony Kerrigan. Princeton: Princeton University Press. 1972. 305-6. 4. E.M. Cioran. On the Heights of Despair . trans. Ilinca Zarifopol-Johnston. Chicago: University of Chicago Press. 1992. 9-10. 5. Giacomo Laderchi. S. Caeciliae Virg[inis] et Mart[yris] Acta. . . Rome. 1723. 38. 6. Georges Bataille. On Nietzsche . trans. Bruce Boone. London: Continuum. 2004. 135. See Nicola Masciandaro. “ Half Dead: Parsing Cecilia .” A Commentary on Eugene Thacker’s "Cosmic Pessimism" Gary J. Shipley Pessimism is the refusal to seek distraction, the refusal to remodel failure into a platform for further (doomed) possibilities, the refusal of comfort, the acceptance of the sickness of healthy bodies, the cup of life overflowing with cold vomit. If, as Ligotti suggests when discussing Invasion of the Body Snatchers , 1 humans prefer the anxieties of their familiar human lives to the contentment of an alien one, then the pessimist, we could argue, represents some perverted combination of the two, preferring (presuming he has a choice) the defamiliarization of human life to the contentment of its unquestioned mundanity. The quasi-religious state of mind that Wittgenstein would mention on occasion, that of “feeling absolutely safe,” 2 is a state the pessimist could only imagine being approximated by death, or perhaps some annihilative opiate-induced stupor. This Wittgensteinian commingling of certainty and faith looks every bit the futile gesture, a mere rephrasing of collapse or partial collapse. The only certainty open to the pessimist is that of the toxic formula of life itself—a formula known and lacuna-free. Certainty, far from being the gateway to deliverance, becomes the definitive impediment; and the possibility of salvation, as long as it remains, becomes crucially reliant on postulations of ignorance, epistemic gaps, a perennial incompleteness: “the perfect safety of wooed death […] the warm bath of physical dissolution, the universal unknown engulfing the miniscule unknown.” 3 The height of Leibniz’s Panglossian insanity nurtured the idea that our knowing everything—via the universal calculus—could be accurately described a triumph, as opposed to a nightmare in which our every futility is laid bare. Stagnancy and boredom are perhaps two of the greatest ills of Western civilisation, and the most potent pessimism tells you that you’re stuck with both. The most we can hope for, by way of salvation, is to throw open our despair to the unknown. The fact that Schopenhauer’s pessimism stopped short of morality and allowed him to play the flute, as Nietzsche complained, highlights the predicament of a man who despite having adorned nothingness with a smiling face still found himself alive. The demand here is that it be felt: a cross-contamination of intellect and emotion. The safety net of numerous parentheses makes for a failed philosophy, rather than a philosophy of failure. Depressives make bad pessimists, because, unless they choose to die, living will always infect them with necessities of hope, forcing them to find something, anything (all the various “as ifs”) to make existence tolerable. For as Cioran observed, while “[d]epressions pay attention to life, they are the eyes of the devil, poisoned arrows which wound mortally any zest and love of life. Without them we know little, but with them, we cannot live.” 4 And even when cured of our depressions we’ll find ourselves consumed, eaten alive by the hyper-clinical (borderline autistic) mania that replaces them: a predicament captured all too clearly in the microscriptual fictions of Robert Walser, where spectral men and women stifle their depressive madness with protective comas of detail, their failed assimilations buried beneath thick crusts of remote data. Like Beckett’s Malone their stories may have ended, but cruelly their lives have not. Pessimism is an extraneous burden (a purposeless weight) that makes everything else harder to carry, while at the same time scooping it out and making it lighter. If pessimism had a sound it would be the harsh non-noise of tinnitus—the way that every person would hear themselves if they refused their distractions long enough to listen: a lungless scream from the extrasolar nothing of the self. The music of pessimism—if indeed we can imagine such a thing—is the reverberating echo of the world’s last sound, conjectured but never heard, audible only in its being listened for. The one consolation of this hollow paradox of audibility being, that “he will be least afraid of becoming nothing in death who has recognized that he is already nothing now.” 5 The pessimist suffers a derangement of the real, a labyrinthitis at the nucleus of his being: he’s the stumbling ghost relentlessly surprised that others can see him. If Cioran’s refusal is manifested in sleep (when even saying ‘no’ is too much of a commitment), then Pessoa’s resides in the dreams inside that sleep. Pessoa chooses to exploit the fact that he’s being “lived by some murmuring non-entity both shadowy and muddied” 6 by growing more voids to live him. His is a Gnostic breed of sleep, “sleeping as if the universe were a mistake,” 7 a sleep that dreams through Thacker’s cosmic pessimism (“a pessimism of the world-without-us.”, “the unhuman orientation of deep space and deep time” 8 ), through the critical error of there being anything at all when there could be nothing. The metaphysical pessimist is someone who, however well life treats them, still desires to wake from it, as from the poisonous air of a bad dream. Pessimism is a paradox of age, being simultaneously young and old; its youth residing in a refusal to accept the authority of existence (its rich history, its inherent beneficence), a refusal to “get over” the horror of what it sees with its perpetually fresh eyes, and its maturity in the unceremonious disposal of the philosophical playthings (those futile architectures) of adolescence. As Thacker remarks: “Pessimism abjures all pretenses towards system—towards the purity of analysis and the dignity of critique.” 9 A sentiment shared with Pessoa, who duly categorizes those that choose to enact this futile struggle: “The creators of metaphysical systems and of psychological explanations are still in the primary stage of suffering.” 10 If the pessimist has shared a womb with anyone, it’s with the mystic and not the philosopher. As Schopenhauer tells us: “The mystic is opposed to the philosopher by the fact that he begins from within, whereas the philosopher begins from without. […] But nothing of this is communicable except the assertions that we have to accept on his word; consequently he is unable to convince.” 11 The crucial difference between the mystic and the pessimist is not the latter’s impassivity and defeatism, but his unwillingness/inability to contain in any way the spread of his voracious analyticity, his denial of incompleteness, his exhaustive devotion to failure. The truth of our predicament, though heard, is destined to remain unprocessed. Like the revelations of B.S. Johnson’s Haakon (“We rot and there’s nothing that can stop it / Can’t you feel the shaking horror of that?” 12 ) the pessimist’s truths are somehow too obvious to listen to, as if something inside us were saying, “Of course, but haven’t we gotten over that?” Pessimism is simple and ugly, and has no desire to make itself more complex or more attractive. The true moral pessimist knows that the Utilitarian’s accounts will always be in the red. He can see that for all his computational containments, his only honest path is a negative one, and that such a path has but one logical destination: that of wholesale human oblivion. Thacker notes how at the core of pessimism lies the notion of “the worst,” through which death is demoted by the all-pervasive suffering of a life that easily eclipses its threat. And so with doom made preferable to gloom, death begins to glint with promise, “like beauty passing through a nightmare.” 13 But even among pessimists suicide is, for the most part, thought to be an error. Schopenhauer, for instance, regarded suicide a mistake grounded in some fundamentally naïve disappointment or other. Pessoa too thought suicide an onerous escape tactic: “To die is to become completely other. That’s why suicide is a cowardice: it’s to surrender ourselves completely to life.” 14 There is a call here to be accepting of and creative with the puppetry of your being, an insistence that it’s somehow a blunder to attempt to hide in death from the horrors you find inlife. 15 Tied up with this perseverance is the slippery notion of the good death, for maybe, as Blanchot warns, suicide is rarely something we can hope to get right, for the simple reason that “you cannot make of death an object of the will.” 16 “Even in cases where the entire corpus of an author is pessimistic, the project always seems incomplete,” 17 and this is not simply because the project itself belies something yet to be disclosed, but because the project itself is a thing waiting. It waits on a cure it knows will not come, but for which it cannot do anything (as long as it continues to do anything) but wait. NOTES 1. See Thomas Ligotti. The Conspiracy Against the Human Race . New York: Hippocampus Press. 2010. 91. 2. Ludwig Wittgenstein. “A Lecture on Ethics.” Philosophical Review . (74) 1. 1965. 8. 3. Vladimir Nabokov. Pale Fire . New York: Vintage. 1989. 221. 4. E. M. Cioran. The Book of Delusions . trans. Camelia Elias. Hyperion. 5.1. (2010): 75. 5. Arthur Schopenhauer. The World as Will and Representation. vol. 2 . trans. E .F J. Payne. New York: Dover. 1966. 609. 6. Eugene Thacker. “Cosmic Pessimism.” continent. . 2.2 (2012): 67. 7. Fernando Pessoa. The Book of Disquiet . trans. Richard Zenith. London: Penguin. 2002. 35. 8. Eugene Thacker. “Cosmic Pessimism.” continent. . 2.2 (2012): 68. 9. Ibid. 73. 10. Fernando Pessoa. The Book of Disquiet . trans. Richard Zenith. London: Penguin. 2002. 341. 11. Arthur Schopenhauer. The World as Will and Representation. vol. 2 . trans. E .F J. Payne. New York: Dover. 1966. 610-11. 12. B.S Johnson. “You’re Human Like the Rest of Them.” in Jonathan Coe. Like a Fiery Elephant: The Story of B.S. Johnson . London: Picador. 2004. 177. 13. Fernando Pessoa. The Book of Disquiet . trans. Richard Zenith. London: Penguin. 2002. 415. 14. Ibid. 199. 15. “Suicide is, after all, the opposite of the poem.” Anne Sexton. No Evil Star: Selected Essays, Interviews and Prose . ed. Steven Gould Axelrod. Ann Arbor: University of Michigan Press. 1985. 92. 16. Maurice Blanchot. The Space of Literature . trans. Ann Smock. Lincoln: University of Nebraska Press. 1989. 105. 17. Eugene Thacker. “Cosmic Pessimism.” continent. . 2.2 (2012): 75. (shrink)

Background:A high prevalence of cognitive impairment and frailty complicates the feasibility of advance care planning in the long-term-care population.Research aim:To identify challenges in implementing the ‘Let Me Decide’ advance care planning programme in long-term-care.Research design:This feasibility study had two phases: (1) staff education on advance care planning and (2) structured advance care planning by staff with residents and families.Participants and research context:long-term-care residents in two nursing homes and one community hospital.Ethical considerations:The local research ethics committee granted ethical approval.Findings:Following implementation, over (...) 50% of all residents had completed some form of end-of-life care plan. Of the 70 residents who died in the post-implementation period, 14% had no care plan, 10% (with capacity) completed an advance care directive and lacking such capacity, 76% had an end-of-life care plan completed for them by the medical team, following discussions with the resident (if able) and family. The considerable logistical challenge of releasing staff for training triggered development of an e-learning programme to facilitate training.Discussion:The challenges encountered were largely concerned with preserving resident’s autonomy, avoiding harm and suboptimal or crisis decision-making, and ensuring residents were treated fairly through optimisation of finite resources.Conclusions:Although it may be too late for many long-term-care residents to complete their own advance care directive, the ‘ Let Me Decide’ programme includes a feasible and acceptable option for structured end-of-life care planning for residents with variable capacity to complete an advance care directive, involving discussion with the resident (to the extent they were able) and their family. While end-of-life care planning was time-consuming to deliver, nursing staff were willing to overcome this and take ownership of the programme, once the benefits in improved communication and enhanced peace of mind among all parties involved became apparent in practice. (shrink)

Male and female participants were instructed to produce an altered response pattern on an Implicit Association Test measure of gender identity by slowing performance in trials requiring the same response to stimuli designating own gender and self. Participants’ faking success was found to be predictable by a measure of slowing relative to unfaked performances. This combined task slowing (CTS) indicator was then applied in reanalyses of three experiments from other laboratories, two involving instructed faking and one involving possibly motivated faking. (...) Across all studies involving instructed faking, CTS correctly classified 75% of intentionally faking participants. Using the CTS index to adjust faked Implicit Association Test scores increased the correlation of CTS-adjusted measures with known group membership, relative to unadjusted (i.e., faked) measures. (shrink)

In 2014, the worldwide context is that the population is increasingly both expanding and aging in industrial countries. In contrast, the personal health levels of individuals could decrease. Although retirement homes and health-care centers assume most of the demand, they will most probably overflow in the next few years. One of the current solutions is e-Health, which involves biomedical monitoring but also home automation functions to compensate for disabilities that tend to increase with age. In this context, several domains have (...) to be merged while respecting the entire ecosystem: the users, their needs and environment, but also all the various actors/experts involved in this process. The issue, however, is that enormous effort is required to combine the multiple expert domains because these can be antinomic. Hence, this paper proposes a collaborative workflow that brings together these different actors and generates the control/command application. Applying model-driven engineering, this workflow makes a clear distinction between people’s health requirements, the home automation functions, and the user interface points of view. Thus, it allows experts in each field to adapt their system in terms of the user’s needs, disability, and health state. (shrink)

BackgroundTitles and abstracts are the most read sections of biomedical papers. It is therefore important that abstracts transparently report both the beneficial and adverse effects of health care interventions and do not mislead the reader. Misleading reporting, interpretation, or extrapolation of study results is called “spin”. In this study, we will assess whether adverse effects of orthodontic interventions were reported or considered in the abstracts of both Cochrane and non-Cochrane reviews and whether spin was identified and what type of spin.MethodsEligibility (...) criteria were defined for the type of study designs, participants, interventions, outcomes, and settings. We will include systematic reviews of clinical orthodontic interventions published in the five leading orthodontic journals and in the Cochrane Database. Empty reviews will be excluded. We will manually search eligible reviews published between 1 August 2009 and 31 July 2019. Data collection forms were developed a priori. All study selection and data extraction procedures will be conducted by two reviewers independently. Our main outcomes will be the prevalence of reported or considered adverse effects of orthodontic interventions in the abstract of systematic reviews and the prevalence of “spin” related to these adverse effects. We will also record the prevalence of three subtypes of spin, i.e., misleading reporting, misleading interpretation, and misleading extrapolation-related spin. All statistics will be calculated for the following groups: (1) all journals individually, (2) all journals together, and (3) the five leading orthodontic journals and the Cochrane Database of Systematic Reviews separately. Generalized linear models will be developed to compare the various groups.DiscussionWe expect that our results will raise the awareness of the importance of reporting and considering of adverse effects and the presence of the phenomenon of spin related to these effects in abstracts of systematic reviews of orthodontic interventions. This is important, because an incomplete and inadequate reporting, interpretation, or extrapolation of findings on adverse effects in abstracts of systematic reviews can mislead readers and could lead to inadequate clinical practice. Our findings could result in policy implications for making judgments about the acceptance for publication of systematic reviews of orthodontic interventions. (shrink)

As the creator, God is the source of the abundance for immense variety manifest in creation. The reservoir for this abundance is the primordial chaos, identified as the Pandemonium Tremendum. God manages this inexhaustible “storehouse of the snow” through decisions or “willings,” giving rise to constraints that result in the ordered array of creation. Without this active and decisive vigilance, the Pandemonium Tremendum would scour and ravage the creation. Also, as an omniscient, unobtrusive, and impartial witness, God manages the primordial (...) chaos without compromising its unfettered variety. What is the role of chaos as the Ungrund? All creatures are the consequence of acts of decision. God alone is self‐decisive and, hence, the uniquely sovereign creator. That is, God arises spontaneously through an aboriginal act of in–speaking. Otherwise, and in utter contradiction to its radically unprincipled character, the primordial chaos would provide the arche or sufficient reason for divine causation. This mythic and metaphysical account falls in the tradition of Meister Eckhart and Nicolas Berdyaev and is expressed in the rubric of communication theory. (shrink)

Background: The field of voice and speech analysis has become increasingly popular over the last 10 years, and articles on its use in detecting neurodegenerative diseases have proliferated. Many studies have identified characteristic speech features that can be used to draw an accurate distinction between healthy aging among older people and those with mild cognitive impairment and Alzheimer's disease. Speech analysis has been singled out as a cost-effective and reliable method for detecting the presence of both conditions. In this research, (...) a systematic review was conducted to determine these features and their diagnostic accuracy.Methods: Peer-reviewed literature was located across multiple databases, involving studies that apply new procedures of automatic speech analysis to collect behavioral evidence of linguistic impairments along with their diagnostic accuracy on Alzheimer's disease and mild cognitive impairment. The risk of bias was assessed by using JBI and QUADAS-2 checklists.Results: Thirty-five papers met the inclusion criteria; of these, 11 were descriptive studies that either identified voice features or explored their cognitive correlates, and the rest were diagnostic studies. Overall, the studies were of good quality and presented solid evidence of the usefulness of this technique. The distinctive acoustic and rhythmic features found are gathered. Most studies record a diagnostic accuracy over 88% for Alzheimer's and 80% for mild cognitive impairment.Conclusion: Automatic speech analysis is a promising tool for diagnosing mild cognitive impairment and Alzheimer's disease. The reported features seem to be indicators of the cognitive changes in older people. The specific features and the cognitive changes involved could be the subject of further research. (shrink)

RESUMEN El presente artículo intenta desarrollar los elementos de una concepción del conocimiento que resulte operativa para una versión epistémica de la democracia deliberativa. Se intenta superar algunas limitaciones de los modelos epistémico-deliberativos actuales y profundizar la relación entre conocimiento, deliberación y legitimidad. ABSTRACT The article develops the elements of a conception of knowledge that turns out to be operative for an epistemic version of deliberative democracy. It attempts to overcome some of the limitations of current deliberative-epistemic models and carry (...) out an in-depth study of the relation among knowledge, deliberation, and legitimacy. (shrink)

Software plays an important role in contemporary research. Aside from its use for administering traditional instruments like surveys and in data analysis, the widespread use of mobile and web apps for social, medical and lifestyle engagement has led to software becoming a research intervention in its own right. For example, it is not unusual to find apps being studied for their utility as interventions in health and social life. Since the software may persist in use beyond the life of an (...) investigation, this raises questions as to the extent of ethical duties for researchers involved in its production and/or study towards the participants involved. Key factors identified include the extent of affect created by the software, the effect it has on a participant’s life, the length of investigation, cost of maintenance and participant agency. In this article we discuss the issues raised in such situations, considering them in the context of post-research duties of care and suggesting strategies to balance the burden on researchers with the need for ongoing participant support. (shrink)

This article presents the results of methodological experimentation that utilises machine learning to investigate automated copyright enforcement on YouTube. Using a dataset of 76.7 million YouTube videos, we explore how digital and computational methods can be leveraged to better understand content moderation and copyright enforcement at a large scale.We used the BERT language model to train a machine learning classifier to identify videos in categories that reflect ongoing controversies in copyright takedowns. We use this to explore, in a granular way, (...) how copyright is enforced on YouTube, using both statistical methods and qualitative analysis of our categorised dataset. We provide a large-scale systematic analysis of removals rates from Content ID’s automated detection system and the largely automated, text search based, Digital Millennium Copyright Act notice and takedown system. These are complex systems that are often difficult to analyse, and YouTube only makes available data at high levels of abstraction. Our analysis provides a comparison of different types of automation in content moderation, and we show how these different systems play out across different categories of content. We hope that this work provides a methodological base for continued experimentation with the use of digital and computational methods to enable large-scale analysis of the operation of automated systems. (shrink)

This paper demonstrates the central role of the Socratic elenchus in the Sophist. In the first part, I defend the position that the Stranger describes the Socratic elenchus in the sixth division of the Sophist. In the second part, I show that the Socratic elenchus is actually used when the Stranger scrutinizes the accounts of being put forward by his predecessors. In the final part, I explain the function of the Socratic elenchus in the argument of the dialogue. By contrast (...) with standard scholarly interpretations, this way of reading the text provides all the puzzles about being (241c4–251a4) with a definite function in the dialogue. It also reveals that Plato’s methodology includes a plurality of method and is more continuous than what is often believed. (shrink)

En este artículo analizaré el concepto de felicidad que puede encontrarse en Teoría de la Justicia de John Rawls. Mi objetivo es aquí doble. En primer lugar, intentaré mostrar que esta cuestión puede ser leída autónomamente y puesta a dialogar con otras formulaciones tradicionales de la felicidad. Y en segundo lugar, trataré de mostrar los problemas que conlleva una concepción objetiva de la felicidad como la que propone Rawls.

In this article I will analyze the conception of moral responsibility proposed by P.F. Strawson in "Freedom and Resentment". I will argue that this conception is relevant for thinking about some aspects of the current COVID-19 pandemic, in particular, those related to cooperation between individuals and its affective dimension.