This contribution proposes to reflect on a different way of considering the link be-tween temporality and nature, between aiôn and physis, in dialogue with the words and works of the Italian sculptor Giuseppe Penone. The basic idea is the following: we will not be able to essentially determine our cognitive and experien-tial relationship with nature, until we are able to know, experience and represent the time inscribed in being itself. The philosophical tradition has developed its conception of temporality mainly along (...) two lines: a “cosmic” line, of a physical, objective temporality, and a “phenomenological” one, of a temporality as an in-ternal articulation of human consciousness. Through the archaeological and conceptual excavation carried out by Penone, we will ask ourselves what it does mean to take care of the “subjective time of things”. (shrink)

This contribution thematizes the Gadamerian legacy in the context of the Italian philosophical debate, attempting to understand whether this debate can contribute to rethink the vitality of the hermeneutic tradition and the future of its possible developments. When, in 1972, Gianni Vattimo, one of the key figures in contemporary Italian thought, published his seminal translation of Truth and Method, Gadamerian themes began to circulate, in Italy, based on a specific interpretation: The Italian hermeneutic debate received the project of Truth and (...) Method as a kind of philosophical defense of the humanistic tradition. As the inventor of the "weak thought," Vattimo defended the idea that the 'weakening' of the project of the world's scientific rationalization could enhance other experiences related to truth, namely humanistic, artistic, literary, and religious ones. Just like then, the triumph of scientific rationality and calculative thinking places contemporary hermeneutics in front of a daunting task. One must ask whether hermeneutics, in order to remain faithful to the Gadamerian project, should remain essentially a project of metatheoretical foundations of textual interpretation, endowed with a historically and linguistically informed approach, or it should rather radically rethink its relationship to the problem of 'method.' To avoid this deflation of the Gadamerian tradition, one possible way forward is to orient hermeneutic research toward a 'hard' and philosophically grounded idea of objectuality/objectivity, but at the same time not methodologically sterile, that is, not flattened on the methods of the 'hard sciences'. (shrink)

A long philosophical tradition has claimed the fact that the concepts of physis and techne should remain radically distinct. But an equally important tradition has instead considered the question in less abstract terms. What can encourage us to rethink the question of hylomorphism is the radical rethinking of the terms at stake. How should the relationship between matter and form be thought? How should the distinction between natural form and artificial form be considered? The attempt that is proposed here is (...) to consider art as the conceptual mediator that holds together a morphological determination of nature and a technical determination of art. ‘Artificiality’ should not be understood as the opposite of ‘naturalness’: art here means the possibility of thinking of techne already at work in nature, justifying the sense of a coming hylomorphism. (shrink)

Folk-economic beliefs may be regarded as “evidential fictions” that exploit the natural tendency of human cognition to organize itself in narrative form. Narrative counter-arguments are likely more effective than logical debunking. The challenge is to convey sound economic reasoning in narratively conspicuous forms – an opportunity for economics to rethink its role and agency in public discourse, in the spirit of its old classics.

The article examines the relationship between Western and Eastern aesthetics, analyzing some aspects of the musical production of Tōru Takemitsu, the great Japanese composer, now firmly included in the contemporary music “Western Canon”. The article tries to demonstrate that contemporary music represents an ideal field for verifying the intersection between Western and Eastern aesthetics. It is precisely the paradoxical co-belonging of Takemitsu’s musical thought to both worlds, which encourages us to reconsider our way of understanding the aesthetic “distance” between East (...) and West. Contemporary music represents the privileged place, to verify the idea, that such cultural distinctions are indeed relevant, but only to the extent that they should be transcended in a higher unity, in a “hypercultural” space. Within this space, the differences find their “place”, but also their reciprocal translatability. Takemitsu’s writings record the incessant oscillation between the great Western musical, aesthetic, poetic tradition, and the specifical Japanese cultural tradition. The names of Debussy, Messiaen, Nono, Feldman, Cage stand alongside those of Basho and Zeami, in an aesthetic convergence that is a prelude to a truly “global” aesthetic. The path proposed here analyzes this convergence, retracing, in Takemitsu’s production, three fundamental “figures”: silence, trees, and rain. (shrink)

In the last years, starting from the study of the foundations of human rights, Pier Cesare Bori has focused his research on the exegesis of Genesis 1, 26-28, according to which man is created in the image of God. In the Christian framework the imago Dei has led to different interpretations: a charismatic and eschatological, an ontological and a functional one. To solve the contradictions between these different exegesis of imago Dei Bori has suggested to consider a larger context, (...) looking not only at the Christian tradition, but also at the other monotheisms, cultures and religions. The proceedings here presented are the result of this attempt to develop new approaches to the study of the topic of imago Dei. It has been undertaken by an international group of scholars from different research fields (history, theology, hermeneutics, philosophy, exegesis) during a few days of scientific exchange and dialogue. (shrink)

The theology of Pier Damiani († 1072) is still an understudied theme in his scholarship, in particular, for what it concerns his Trinitarian and Christological doctrines. The aim of this study is to reconstruct and discuss especially Damiani’s Christological views as formulated in Letter 81, better known as his De fide catholica. It is argued that Damiani’s approach is mostly exegetical, as he mainly points to and comments on Biblical passages in support of Catholic doctrines. Still, he assumes a (...) peculiar method of investigation, as he devotes the main body of the Letter to the question of the correct understanding (recta intelligentia) of the Catholic interpretation of Christology, and reserves only the final summary to a discussion of Biblical authorities. Eventually, it is argued that despite Damiani’s attempts at clarifying the matter, he acknowledges an inherent difficulty in explaining how it is possible that God became man without truly assuming the person of man, and, if He did so, how this did not give rise to two, however indistinct, persons or hypostases. The concept of ‘co-union’ of human and divine natures, introduced by Damiani, makes the simultaneous unity and distinction of the two natures intuitively clear, but it remains a concept that is not clarified in all its details and implications. (shrink)

A collection of essays dedicated to Pier Luigi Lecis' retirement. Contributors include: Mariano Bianca, Silvana Borutti, Vinicio Busacchi, Massimo Dell'Utri, Rosaria Egidi, Roberta Lanfredini, Giuseppe Lorini, Diego Marconi, Francesco Orilia, Paolo Parrini, Alberto Peruzzi, Simonluca Pinna, Pietro Salis, Paolo Spinicci.

This article offers a qualified defence of the view that there is a moral difference between telling lies to one's patients, and deceiving them without lying. However, I take issue with certain arguments offered by Jennifer Jackson in support of the same conclusion. In particular, I challenge her claim that to deny that there is such a moral difference makes sense only within a utilitarian framework, and I cast doubt on the aptness of some of her examples of non-lying deception. (...) But I argue that lies have a greater tendency to damage trust than does non-lying deception, and suggest that since many doctors do believe there is a moral boundary between the two types of deception, encouraging them to violate that boundary may have adverse general effects on their moral sensibilities. (shrink)

The articles in the symposium “Teaching Early Modern Philosophy: New Approaches” provide theoretical reflections and practical advice on new ways of teaching undergraduate survey courses in early modern philosophy. This introduction lays out the rationale for the symposium and summarizes the articles that compose it.

“Self-transcendence” is proposed as a way in which individuals might find relief and support in the context of COVID-19, as well as other times of uncertainty. However, the authors propose that the multiple definitions of self-transcendence within existing literature lean towards the complex, sometimes obscure, and imprecisely spiritual. A concern is that this creates a circumstance, where the possibility of supporting self-transcendence in a wider population will become excluding in this complexity. In this paper, we have undertaken a critical summary (...) review focused primarily on historical foundations of the concept of self-transcendence, and key theoretical approaches in which self-transcendence and self-transcendent experiences are discussed with the motive of finding a clarity to understanding self-transcendence and the pathways towards it. We argue that this much-needed clarity in our understanding of self-transcendence may serve as an inclusive and democratized resource in which to support well-being and resilience in the context of COVID and beyond. (shrink)

In All Kinds of Magic, Piers recounts this voyage of re-enchantment, which led him from snow-blanketed villages in the Himalayas to a dappled, ancient Sufi ...

This article addresses the long-standing problem of how to understand Mill’s famous harm principle in light of his failure to specify what counts as “harm” in On Liberty. I argue that standard accounts restricting “harm” to only certain negative consequences fail to do justice to the text, and that this fact forces us to rethink Mill’s defense of individual liberty. I then offer a new account of that defense in which “harm” is understood in an expansive sense, despite apparent problems (...) for such a view. (shrink)

Cultural evolution studies are characterized by the notion that culture evolves accordingly to broadly Darwinian principles. Yet how far the analogy between cultural and genetic evolution should be pushed is open to debate. Here, we examine a recent disagreement that concerns the extent to which cultural transmission should be considered a preservative mechanism allowing selection among different variants, or a transformative process in which individuals recreate variants each time they are transmitted. The latter is associated with the notion of “cultural (...) attraction”. This issue has generated much misunderstanding and confusion. We first clarify the respective positions, noting that there is in fact no substantive incompatibility between cultural attraction and standard cultural evolution approaches, beyond a difference in focus. Whether cultural transmission should be considered a preservative or reconstructive process is ultimately an empirical question, and we examine how both preservative and reconstructive cultural transmission has been studied in recent experimental research in cultural evolution. Finally, we discuss how the relative importance of preservative and reconstructive processes may depend on the granularity of analysis and the domain being studied. (shrink)

In this paper, for the benefit of reflection processes in clinical and in local, regional, and national priority-setting, we aim to develop an ethical theoretical framework that includes both ethical principles and medium-range narratives. We present our suggestion in the particular case of having to choose between treatment interventions for attention deficit hyperactivity disorder (ADHD) and treatment interventions for other conditions or diseases, under circumstances of scarcity. In order to arrive at our model, we compare two distinct ethical approaches: a (...) generalist (principles) approach and a particularist (narratives) approach. Our focus is on Sweden, because in Sweden prioritization in healthcare is uniquely governmentally regulated by the “ethics platform.” We will present a (fictional) scenario to analyse the strengths and weaknesses of the generalist principled perspective of the ethics platform and the particularist perspective of narrative ethics. We will suggest an alternative (moderately particularist) approach to prioritization, which we dub a “principles plus medium-range narratives” approach. Notwithstanding the undeniably central role of principles in distributive justice, we claim that medium-range narratives concerning individuals or groups who stand to benefit or lose from ADHD prioritization practices should also be read or listened to and taken into account at all levels of priority-setting. These narratives are expected to ethically optimize clinical priority-setting, as well as that undertaken at local, regional, and national levels. (shrink)

For over a decade, a small group of scientists and philosophers—members of the Mind and Life Institute—have met regularly to explore the intersection between science and the spirit. At one of these meetings, the themes discussed were both fundamental and profound: can physics, chemistry, and biology explain the mystery of life? How do our philosophical assumptions influence science and the ethics we bring to biotechnology? And how does an ancient spiritual tradition throw new light on these questions? Pier Luigi (...) Luisi not only reproduces this dramatic, cross-cultural dialogue, in which world-class scientists, philosophers, and Buddhist scholars develop a holistic approach to the scientific exploration of reality, but also adds scientific background to their presentations, as well as supplementary discussions with prominent participants and attendees. Interviews with His Holiness the Karmapa, the Buddhist monk Matthieu Ricard, and the actor and longtime human rights advocate Richard Gere take the proceedings into new directions, enriching the material with personal viewpoints and lively conversation about such topics as the origin of matter, the properties of cells, the nature of evolution, the ethics of genetic manipulation, and the question of consciousness and ethics. A keen study of character, Luisi incorporates his own amusing observations into this fascinating dialogue, painting a very human portrait of some of our greatest—and most intimidating—thinkers. Deeply textured and cleverly crafted, _Mind and Life_ is an excellent opportunity for any reader to join in the debate surrounding this cutting-edge field of inquiry. (shrink)

For over a decade, a small group of scientists and philosophers—members of the Mind and Life Institute—have met regularly to explore the intersection between science and the spirit. At one of these meetings, the themes discussed were both fundamental and profound: can physics, chemistry, and biology explain the mystery of life? How do our philosophical assumptions influence science and the ethics we bring to biotechnology? And how does an ancient spiritual tradition throw new light on these questions? Pier Luigi (...) Luisi not only reproduces this dramatic, cross-cultural dialogue, in which world-class scientists, philosophers, and Buddhist scholars develop a holistic approach to the scientific exploration of reality, but also adds scientific background to their presentations, as well as supplementary discussions with prominent participants and attendees. Interviews with His Holiness the Karmapa, the Buddhist monk Matthieu Ricard, and the actor and longtime human rights advocate Richard Gere take the proceedings into new directions, enriching the material with personal viewpoints and lively conversation about such topics as the origin of matter, the properties of cells, the nature of evolution, the ethics of genetic manipulation, and the question of consciousness and ethics. A keen study of character, Luisi incorporates his own amusing observations into this fascinating dialogue, painting a very human portrait of some of our greatest—and most intimidating—thinkers. Deeply textured and cleverly crafted, _Mind and Life_ is an excellent opportunity for any reader to join in the debate surrounding this cutting-edge field of inquiry. (shrink)

This article examines various models of legal interpretation and their implications for comparative law, drawing inspiration from Rodolfo Sacco’s early career theories. It contrasts the Tarskian Correspondence Model, which seeks objective reality in legal texts, with the Symphonic Model, which interprets legal language as a harmonious interplay of elements. The Tarskian model reflects classical legal thought’s search for fixed meanings, while the Symphonic model aligns with contemporary legal practice’s nuanced understanding. Further, the article explores Heraclitean Realism, acknowledging the fluidity of (...) language and meaning, and the Provocative Tapestry Model, which introduces paradox and tension in legal interpretation. These models are likened to narrative genres, offering varied approaches to understanding legal discourse: the Tarskian model as a detective novel, the Symphonic model as a comedy, the Living Tapestry model as a melodrama, and the Provocative Tapestry model as a tragedy. The article argues that these models of legal interpretation do not inherently carry a political essence; the political stance emerges from the choices of interpreters. It emphasizes the need for human agency in the application of legal norms and the responsibility of legal professionals to actively engage in the interpretation process. Comparative law is discussed as a discipline that benefits from understanding these diverse interpretative models, as it seeks to analyze legal systems across jurisdictions. The article concludes that while narrative styles in legal interpretation have political histories, they are not bound to specific ideologies, highlighting the versatility and subjectivity in the field of legal interpretation. (shrink)

As a stress test of experimenter demand effects, we run an experiment where subjects can physically destroy coupons awarded to them. About one subject out of three does. Giving money back to the experimenter is possible in a separate task but is more consistent with an experimenter demand effect than an explanation based on altruism towards the experimenter. A measure of sensitivity to social pressure helps predict destruction when social information is provided.

My aim in this chapter is to push back against the tendency to emphasize Mill’s break from Bentham rather than his debt to him. Mill made important advances on Bentham’s views, but I believe there remains a shared core to their thinking—over and above their commitment to the principle of utility itself—that has been underappreciated. Essentially, I believe that the structure of Mill’s utilitarian thought owes a great debt to Bentham even if he filled in that structure with a richer (...) conception of human nature and developed it in more liberal directions. This commonality is revealed, in particular, in Mill’s own institutional designs and practical reform proposals in Considerations on Representative Government and related writings. If this is right, then the tendency of interpreters to highlight their differences rather than their similarities has been to the detriment of both Mill and Bentham scholarship, and so to our understanding of the rise of liberal utilitarianism. (shrink)

The binding problem is fundamental to visual perception. It is the problem of associating an object's visual properties with itself and not with some other object. The problem is made particular difficult because different properties of an object, such as its color, shape, size, and motion, are often processed independently, sometimes in different cortical areas. The results of these separate analyses have to be combined before the object can be seen as a single coherent entity as opposed to a collection (...) of unconnected features. Visual bindings are typically initiated and updated in a serial fashion, one object at a time. Here, we show that one type of binding, location-identity bindings, can be updated in parallel. We do this by using two complementary techniques, the simultaneous-sequential paradigm and systems factorial technology. These techniques make different assumptions and rely on different behavioral measures, yet both came to the same conclusion. (shrink)

A comprehensive draft overview of John Stuart Mill's public life and philosophy, including discussion of: 1. A System of Logic. – 2. The Greatest Happiness Principle. – 3. Progress, Liberty, and Democracy. – 4. Equality. – 5. India and Empire. – 6. Distribution, Socialism, and Sustainability.

From the Proceedings of the meeting Mind and Life XII, 'What is matter, what is life?', held in Dharamsala, India, in 2002, in the presence of His Holiness the XIV Dalai Lama.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:A Pragmatist Philosophy of History by Marnie BinderPiers H. G. StephensA Pragmatist Philosophy of History Marnie Binder. Lexington Books, 2023.Looking at current scholarship and opinion in American philosophy, one can easily conclude that there has been much more work done on studying the history of pragmatist philosophy than there has been on what pragmatist philosophy can give to the study of history. Ever since the resurrection of interest (...) in pragmatism in the late twentieth century, we have seen a range of publications offering new interpretations for the ideas of the classical pragmatists, as well as important new applications for philosophical pragmatism and the moving to center stage of historically sidelined individuals and groups. What we have seen relatively little of, however, aside from a 2016 symposium in the European Journal of Pragmatism and American Philosophy, is sustained engagement with the question of what a classically pragmatist approach to historical inquiry might contribute, entail, or imply. It is this important niche in the ecosystem of American philosophy that Marnie Binder's A Pragmatist Philosophy of History seeks to partially fill in.Binder, who is perhaps best known for her past writings on José Ortega y Gasset, is at pains from the start to indicate both the humility and the utility of her project. As befits the tradition, there are no grandiose philosophical pretensions here, with the "goal in presenting a pragmatist philosophy of [End Page 112] history" merely being "to add another apparatus to the toolkits of the philosopher and the historian," an extra perspective that is "meant to complement other methodologies" (xi; emphasis in original), as she explains in her introduction. At the same time, pragmatism can offer something distinctive, firstly through asking the pragmatic question of what difference is meant by the accepting of particular presumed facts as being true, and secondly, being able to better understand why certain historical details have relevance, value, and meaning for us as a result of answering the first question. A pragmatist philosophy of history is helpful then, Binder maintains, as it "is in a unique position to bridge the speculative analytic divide" (xiii), and her approach to doing this is to draw upon the resources found in the works of a succession of the familiar classical pragmatists, building toward a synthesis and a cashing out of insights in her concluding reflections.Structurally the work consists of an explanatory introduction followed by six chapters, each dedicated to a particular pragmatist and their insights, leading finally to an extended concluding section drawing the component parts together and answering possible objections to the project. Pragmatism, as Binder recognizes, is seldom thought of as a historically orientated philosophy, but she argues that for each of these thinkers—William James, John Dewey, F. C. S. Schiller, Charles Sanders Peirce, George Herbert Mead, and Jane Addams—there is at least the germ of a philosophy of history that can be unearthed and developed, eventually helping to inform understanding of what is needed to bring a pragmatist ethics into practical reality, the last of which is manifested primarily by Addams. Thus, the treatment of William James in chapter 1 homes in on James's psychological insights into the way that experienced reality forms a temporal continuum; our consciousness necessarily selects from the experiences of the past, ascribing interpretations and assuming levels of facticity and relevance, since no individual can know all the facts or select among them with perfect impartiality. The continuum will be one that speaks to the inquirer's concerns with accuracy, practicality, meaningfulness, and coherence, as all knowledge comes about through temporal processes, and since past events are continuously added to and can be continuously reinterpreted, it can have no real or ultimate beginning or end. Accordingly, for a Jamesian pragmatist account, the "continuum of history is the way in which we construct a meaning for history of the connected past experiences with the present and in view of the future—this is what we call 'history'" (7; emphasis in original), and Binder draws upon José Medina's recent work to further illuminate how such history can and will be continuously critically reconstructed. In addition, she observes, such reconstruction [End Page... (shrink)

In Ockhamist branching-time logic [Prior 67], formulas are meant to be evaluated on a specified branch, or history, passing through the moment at hand. The linguistic counterpart of the manifoldness of future is a possibility operator which is read as `at some branch, or history (passing through the moment at hand)'. Both the bundled-trees semantics [Burgess 79] and the $\langle moment, history\rangle$ semantics [Thomason 84] for the possibility operator involve a quantification over sets of moments. The Ockhamist frames are (3-modal) (...) Kripke structures in which this second-order quantification is represented by a first-order quantification. The aim of the present paper is to investigate the notions of modal definability, validity, and axiomatizability concerning 3-modal frames which can be viewed as generalizations of Ockhamist frames. (shrink)

This chapter discusses the relation between Christian Wolff's philosophy and the methodological views of early modern experimental philosophers. The chapter argues for three claims. First, Wolff's system relies on experience at every step and his views on experiments, observations, hypotheses, and the a priori are in line with those of experimental philosophers. Second, the study of Wolff's views demonstrates the influence of experimental philosophy in early eighteenth-century Germany. Third, references to Wolff's empiricism and rationalism are best identified or replaced with (...) references to his endorsement of the tenets of experimental philosophers and of a mathematical demonstrative method. (shrink)

Neurodiversity has remained a controversial concept over the last decade. In its broadest sense the concept of neurodiversity regards atypical neurological development as a normal human difference. The neurodiversity claim contains at least two different aspects. The first aspect is that autism, among other neurological conditions, is first and foremost a natural variation. The other aspect is about conferring rights and in particular value to the neurodiversity condition, demanding recognition and acceptance. Autism can be seen as a natural variation on (...) par with for example homosexuality. The broad version of the neurodiversity claim, covering low-functioning as well as high-functioning autism, is problematic. Only a narrow conception of neurodiversity, referring exclusively to high-functioning autists, is reasonable. We will discuss the effects of DSM categorization and the medical model for high functioning autists. After a discussion of autism as a culture we will analyze various possible strategies for the neurodiversity movement to claim extra resources for autists as members of an underprivileged culture without being labelled disabled or as having a disorder. We will discuss their vulnerable status as a group and what obligation that confers on the majority of neurotypicals. (shrink)