A consistency default is a propositional inference rule that asserts the consistency of a formula in its consequence. Consistency defaults allow for a straightforward encoding of domains in which it is explicitely known when something is possible. The logic of consistency defaults can be seen as a variant of cumulative default logic or as a generalization of justified default logic; it is also able to simulate Reiter default logic in the seminormal case. A semantical characterization of consistency defaults in terms (...) of processes and in terms of a fixpoint equation is given, as well as a normal form. (shrink)
Most of the work in default logic is about default theories that are completely specified. In this category are the proposals of appropriate semantics for default logic, the characterizations of the complexity of reasoning with a default theory, the algorithms for finding consequences of default theories, etc. Relatively little attention has been paid to the process of building a default theory, and most of the work on this topic is about translating knowledge bases from other formalisms (such as circumscription, autoepistemic (...) logic, and action description languages) into default logic. This paper is about expressing knowledge in default logic. In particular, we assume that defaults are initially formulated as normal, and are then corrected using specific inference examples. (shrink)
Discussions amongst theologians about the relationship between faith andculture often operate from an impoverished and presumptive understandingof culture rooted in European modernity, and complicit in the history ofcolonization and exploitation that emanates from it. Postcolonial theoristsinterrogate the meaning of culture and its varied manifestations andreveal how power has been used to frame and define cultures with an aimtowards coercive manipulation. These critiques create space for oppositionalcommunities to coalesce and resist identity co-optation and oppression.However, the tendency amongst postcolonial theorists toward deconstructionwithout (...) positing a reconstructed alternative rooted in subjectivity, createsa challenge for theologians who wish to articulate the positive value of arevelatory creator. Karl Rahner’s account of grace and freedom providesa potential dialogue partner to respond to this challenge. Rahner’s accountof grace can be critically melded with postcolonial theory to create spacefor reconstructing his tendency towards essentialism, while developingoppositional communities that serve as incarnated challenges to oppressionand violence in our contemporary church and world. (shrink)
The article is the consequence of some critical notes to the contribution of Paolo Bellan, arising from reading of essays of Francesco Emmolo and Carlo Sini and the assumption of a purely phenomenological perspective in the interpretation of the processes of acquisition of scientific knowledge.
In a recent note in this review (Leibniz e gli Zenonisti, n. 3, 2001, pp. 15-22) Paolo Rossi stresses the importance of a philosophical sect that he claims has been unjustly ignored in accounts of the history of modern philosophy, the Jesuit philosophers of Louvain and Spain of the late sixteenth and early seventeenth century known as the Zenonists. The occasion for his complaint is Massimo Mugnai’s admirable new introduction to Leibniz’s thought (Introduzione alla filosofia di Leibniz, Torino, Einaudi, (...) 2001), which in all other respects than its failure to mention the Zenonists, Rossi compliments and commends: justly, for in my opinion it is the best introduction to Leibniz yet written. (shrink)
The widespread use of brain imaging techniques encourages conceiving of neuroscience as the forthcoming “mindscience.” Perhaps surprisingly for many, this conclusion is still largely unwarranted. The present paper surveys various shortcomings of neuroscience as a putative “mindscience.” The analysis shows that the scope of mind (both cognitive and phenomenal) falls outside that of neuroscience. Of course, such a conclusion does not endorse any metaphysical or antiscientific stance as to the nature of the mind. Rather, it challenges a series of assumptions (...) that the undeniable success of neuroscience has fostered. In fact, physicalism is here taken as the only viable ontological framework – an assumption that does not imply that the central nervous system exhausts the physical domain. (shrink)
As its title indicates, this book is a study of the trip Nietzsche made to Sorrento in 1876, after the Bayreuth festival and before the publication of Human, All Too Human. Paolo D’Iorio’s main thesis is that at Sorrento Nietzsche became a true philosopher, abandoning his metaphysics of art together with his commitment to the Wagnerian cause in order to develop his philosophy of the free spirit. D’Iorio collects all of the available documents about the Sorrento trip, from Nietzsche’s (...) allusions to his Italian experiences in his notebooks and subsequent works to letters to and from his traveling companions and memoirs of friends and acquaintances. The chief interest of the book lies in this philological work, which .. (shrink)
Nel 2011 sono mancati Paolo Lucentini e Alfonso Maierù. Nel ricordarne la vicenda umana e professionale come ricercatori e come docenti, questo articolo intende mettere in luce in particolare il contributo che essi hanno dato alla Storia del pensiero medievale accompagnando gli studi dottrinali con importanti edizioni di testi inediti. Paolo Lucentini and Alfonso Maierù passed away in 2011. This article, in remembrance of their personal and professional roles as researchers and teachers, will highlight the contributions that they (...) made to the history of medieval thought, showing how they combined doctrinal studies with important editions of unedited texts. (shrink)
Il Poeta e la « Polis » – Colpa e responsabilità in Wystan H. Auden est un livre absolument singulier. Il ne faut pas se fier aux apparences d’un titre qui, pour tout lecteur de Platon, résonne de manière plaisamment familière. Il ne s’agit en rien d’un commentaire de l’exclusion des poètes hors de la cité, évoquée dans l’analyse de la tyrannie au livre VIII de La République. Phénomène inhabituel dans le champ de la réflexion politique, Paolo Carta s’intéresse, (...) en tant qu’historien de la pens.. (shrink)
Upshot: According to its introduction, the aim of Enaction is to “present the paradigm of enaction as a framework for a far-reaching renewal of cognitive science as a whole.” While many of the chapters make progress towards this aim, the book as a whole does not present enactivism as a coherent framework, and it could be argued that enactivism’s embrace of phenomenology means it is no longer a theory of cognition.
The article begins by noting that the first mention of the Correspondence between Seneca and Paul appears in De viris illustribus of Jerome. After a summary of the status quaestionis, it examines the context of the De viris, particularly the information on Seneca. Then the article presents an analysis of some aspects of the Correspondence in order to highlight the harmony between the views of the Correspondence and the ideas of Jerome, especially the considerations on the inadequacy of the language (...) of the Pauline letters. After finding other reasons of convergence, we formulate a hypothesis about the origin of the Correspondence. (shrink)