This article deals mainly with problems of cultural/transcultural translation between the Quechua and Spanish cultures, analysing these on the basis of some ideas by Juri Lotman and Peeter Torop. The process of translation implies considering the Quechua semiosphere’s internal borders as well as the external borders related to the cultures that existed at the time of Tahuantin Suyo, and all changes that have come from the Spanish conquest of Latin America. In the case of the Quechua culture, the problems are (...) numerous and conflicting in several dimensions. First of all, Quechua is an agglutinating language that creates problems for translation into a flexional language such as Spanish. Secondly, and more importantly, there exists a mythopoetical model of the world that has been built in this culture, which does not use concepts of rational logic, but poetic images integrated into mythical thinking: it represents a different cognitive pattern. Thirdly, the presence of the logic of the concrete in Quechua culture, articulated with the mythopoetical model, makes translation from Western abstract formal logic difficult. Reflections on these issues provide new analytical possibilities. (shrink)

The Routledge Handbook of Women and Ancient Greek Philosophy is an essential reference source for cutting-edge scholarship on women, gender, and philosophy in Greek antiquity. The volume features original research that crosses disciplines, offering readers an accessible guide to new methods, new sources, and new questions in the study of ancient Greek philosophy and its multiple afterlives. Comprising 40 chapters from a diverse international group of experts, the Handbook considers questions about women and gender in sources from Greek antiquity spanning (...) the period from 7th c. BCE to 2nd c. BCE, and in receptions of Greek antiquity from the Roman Imperial period, through the European Renaissance to the current day. Chapters are organized into five major sections: I. Early Greek antiquity – including Sappho, Presocratic philosophy, Sophists, and Greek tragedy – 700s–400s BCE II. Classical Greek antiquity – including Aeschines, Plato, and Xenophon – 400s–300s BCE III. Late Classical Greek to Hellenistic antiquity – including Cyrenaics, Cynics, the Hippocratic corpus, and Aristotle – 300s–200s BCE IV. Late Greek antiquity to Roman Imperial period – including Pythagorean women, Stoics, Pyrrhonian Skeptics, and late Platonists – 200s BCE to 700s CE V. Later receptions – including Shakespeare, the European Renaissance, Anna Julia Cooper, W.E.B. DuBois, Jane Harrison, Sarah Kofman, and Toni Morrison The Routledge Handbook of Women and Ancient Greek Philosophy is a vital resource for students and scholars in philosophy, Classics, and gender studies who want to gain a deeper understanding of philosophy’s rich past and explore sources and questions beyond the traditional canon. The volume is a valuable resource, as well, for students and scholars from history, humanities, literature, political science, religious studies, rhetorical studies, theatre, and LGBTQ and sexuality studies. (shrink)

"This paper builds on John Dewey’s views on interactions to suggest pathways for enriching the study of philosophy. Along with the notions of body-mind and organism-environment transactions, interactions are part of a philosophical project with transformative implications for education as well. The first part of the paper will contextualize Dewey’s discussion of interactions with regard to his philosophy of experience and democratic theory. The second one will propose two criteria with regard to enriching philosophical training in ways that engage the (...) mind and the body - increasing sociocultural awareness and generating integrative learning experiences – and will add a few examples of how the study of philosophy could benefit from applying an interactionist perspective. Keywords: education, experience, interaction, philosophy, John Dewey. ". (shrink)

The insight a patient shares into their own psychosis is fundamental to their condition - it goes to the heart of what we understand 'madness' to be. Can a person be expected to accept treatment for a condition that they deny they have? Can a person be held responsible for their actions if those actions are inspired by their own unique perceptions and beliefs - beliefs that no-one else shares? The topic of insight in schizophrenia and related disorders has become (...) a major focus of research in psychiatry and psychology. It has important clinical implications in terms of outcome, treatment adherence, competence, and forensic issues. In order to study 'insight' a broad perspective is required. This involves applying knowledge from the cognitive and brain sciences, as well as from philosophy and the social sciences. Insight and Psychosis comprises a series of in-depth, well-referenced, scholarly overviews from each of these perspectives with a strong empirical foundation - including in some cases the presentation of new data and meta-analysis of the published literature. These are integrated and synthesised by the editors, both acknowledged experts in the field. The scope is truly international and spans theoretical perspectives, clinical practice, and consumer views. The book will act as a source for students and researchers interested in pursuing any number of questions and controversies around lack of insight and awareness, and will guide clinical psychologists and psychiatrists who seek a broader view of the many facets of insight that might arise during their day-to-day work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 47, no. 1. © 2021 by Feminist Studies, Inc. 201 Ileana Nachescu Censoring Anglogynophobia: Reconsidering the Disappearance of the National Alliance of Black Feminists Black women’s activism in the 1970s has often been located in the fissures between the civil rights movement, women’s liberation movement, and Black nationalism—a form of “interstitial feminism,” in the words of Kimberly Springer.1 Providing crucial interventions to disrupt male supremacy and (...) sexism within Black organizations as well as racism and homophobia within feminist organizations, Black feminist politics modeled a “vanguard center” whose liberation signaled the liberation of all.2 The Combahee River Collective’s “Black Feminist Statement” (1977), which has become a classic in women’s, gender, and sexuality studies curricula, encapsulates the power of this transformative image. The Combahee River Collective was not the only Black feminist group active in the second half of the 1970s, of course. The Third World Women’s Alliance (TWWA), founded in 1969, had a vibrant presence on both the East Coast and the West Coast throughout this decade. The National Black Feminist Organization (NBFO), active between 1973 and 1975, mobilized Black women around the country and gave the impetus for the formation of several local chapters. After NBFO ended, the 1. Kimberly Springer, “The Interstitial Politics of Black Feminist Organizations,” Meridians 1, no. 2 (Spring 2001): 156. 2. Benita Roth, Separate Roads to Feminism: Black, Chicana, and White Feminist Movements in America’s Second Wave (Cambridge, MA: Cambridge University Press, 2003), 91. 202 Ileana Nachescu National Alliance of Black Feminists (NABF) became perhaps the bestknown Black women’s organization at the time due to appearances on national television, articles and essays published in multiple Black and feminist venues, and its attempt to build a national organization. In October 1977, NABF’s national conference, “A Meeting of the Minds,” attracted more than two hundred African American women to Chicago for two days in order to discuss their experiences, listen to speakers, and develop an agenda to address the most pressing issues of the day. To this day, the long list of resolutions passed at this conference constitutes the most comprehensive set of political, economic, and cultural demands collectively devised by African American women. Yet, more than four decades later, NABF has disappeared from public consciousness, remembered only by a small group of feminist historians. The erasure of NABF from women’s history and Black history is a puzzle—in part because the organization excelled at the kinds of activities that leave visible traces. In an interview with Kimberly Springer, Combahee River Collective founder Barbara Smith noted that “People who write get far more visibility than those who don’t.”3 But NABF Executive Director Brenda Eichelberger published many essays in regional and national periodicals documenting diverse initiatives by Black feminists in the 1970s. Furthermore, unlike many feminist organizations that did not record their operations or whose records have been lost, NABF intentionally gathered and preserved rich archival materials.4 Using materials from the National Alliance of Black Feminists archives, I suggest that NABF defies many received views about Black feminist activism, and this defiance makes attention to NABF all the more vital to the history of US feminism. By examining NABF’s original theorization of “Anglogynophobia,” Black women’s distrust of and animosity toward white women, I advance a much darker explanation for the 3. Kimberly Springer, Living for the Revolution: Black Feminist Organizations, 1968–1980 (Durham, NC: Duke University Press, 2005), 75. 4. For this article, I have conducted research at the following archival sites: Brenda Eichelberger / National Alliance of Black Feminists Papers, Vivian G. Harsh Research Collection of Afro-American History and Literature, Chicago Public Library; Brenda Eichelberger / National Alliance of Black Feminists Papers, 1974–1997, Chicago History Museum Research Center; and National Black Feminist Organization collection, Special Collections and University Archives, University of Illinois at Chicago. Ileana Nachescu 203 disappearance of NABF from feminist histories—one linked to the politics of erasure. There is clear evidence that NABF’s efforts to reveal Black women’s perceptions of persistent racism and white supremacy within the feminist movement was censored, as the series of articles titled “Anglogynophobia!” was canceled prior to completion by... (shrink)

Feminism is sensational -- On being directed -- Willfulness and feminist subjectivity -- Trying to transform -- Being in question -- Brick walls -- Fragile connections -- Feminist snap -- Lesbian feminism -- Conclusion 1: A killjoy survival kit -- Conclusion 2: A killjoy manifesto.

Introduction: find your way -- Orientations toward objects -- Sexual orientation -- The orient and other others -- Conclusion: disorientation and queer objects.

This article deals mainly with problems of cultural/transcultural translation between the Quechua and Spanish cultures, analysing these on the basis of some ideas by Juri Lotman and Peeter Torop. The process of translation implies considering the Quechua semiosphere’s internal borders as well as the external borders related to the cultures that existed at the time of Tahuantin Suyo, and all changes that have come from the Spanish conquest of Latin America. In the case of the Quechua culture, the problems are (...) numerous and conflicting in several dimensions. First of all, Quechua is an agglutinating language that creates problems for translation into a flexional language such as Spanish. Secondly, and more importantly, there exists a mythopoetical model of the world that has been built in this culture, which does not use concepts of rational logic, but poetic images integrated into mythical thinking: it represents a different cognitive pattern. Thirdly, the presence of the logic of the concrete in Quechua culture, articulated with the mythopoetical model, makes translation from Western abstract formal logic difficult. Reflections on these issues provide new analytical possibilities. (shrink)

This article deals mainly with problems of cultural/transcultural translation between the Quechua and Spanish cultures, analysing these on the basis of some ideas by Juri Lotman and Peeter Torop. The process of translation implies considering the Quechua semiosphere’s internal borders as well as the external borders related to the cultures that existed at the time of Tahuantin Suyo, and all changes that have come from the Spanish conquest of Latin America. In the case of the Quechua culture, the problems are (...) numerous and conflicting in several dimensions. First of all, Quechua is an agglutinating language that creates problems for translation into a flexional language such as Spanish. Secondly, and more importantly, there exists a mythopoetical model of the world that has been built in this culture, which does not use concepts of rational logic, but poetic images integrated into mythical thinking: it represents a different cognitive pattern. Thirdly, the presence of the logic of the concrete in Quechua culture, articulated with the mythopoetical model, makes translation from Western abstract formal logic difficult. Reflections on these issues provide new analytical possibilities. (shrink)

The ethnographic description of story-telling and narrative transmission of cultural facts is an aspect of Locke & Bogin's (L&B's) article that should be amplified. Innate shared gene patrimony is biased by the kinship structure of particular societies and interacts with the transmission of narratives. Trance experiences are another interesting aspect of verbal and agonistic “performances.”.

En este trabajo analizamos dos defi niciones kantianas de la libertad política que han sido consideradas como defi niciones antagónicas: una de ellas parece aproximar a Kant a la corriente del liberalismo moderno; la otra daría lugar, en cambio, a una interpretación republicana del pensamiento político kantiano. El análisis de ambas definiciones permitirá mostrar que éstas no resultan necesariamente incompatibles. In this paper we shall analyze two Kantian defi nitions of political freedom which have been considered mutually exclusive: one of (...) them would allow us to consider Kant as an exponent of the liberal tradition; the other would lead to a republican interpretation of Kant's political thought. The analysis of both defi nitions will show that they are notnecessarily incompatible. (shrink)

Summary The anniversary of the death of Pietro Tacchini (1838?1905), one of the pioneers of solar physics in Italy, is commemorared by this account of his major creation, the Società degli Spettroscopisti Italiani (1871). Established to promote cooperation among solar spectroscopists engaged in the study of the solar chromosphere, it was the first scientific Society devoted to spectroscopy and its astronomical applications. Its journal, the Memorie, collected most of the important works on solar physics by Angelo Secchi SJ (1818?1878), Tacchini (...) himself, and many other protagonists of the newly born astrophysics. A brief history of the Society and its development draws on many previously unexploited archival sources, in order to show its role in raising astrophysics to the status of a scientific discipline, in the context of the astronomical research of that time in Italy and abroad, especially in the USA. (shrink)

The Body Image Questionnaire-20 (FKB-20) is one of the most applied self-report measures in the context of body image assessment in German-speaking regions. A version of the FKB-20 capturing an ideal concept of body image is also available. A special property of the scale is its high sensitivity for individuals suffering from anorexia nervosa. The present research provided a short version of this scale (for both variants) and examined its validity in a representative sample (N= 2,347) of the German population. (...) We utilized factor analysis methods to identify the optimal short scale of the measure, finding excellent model fit and reliability for a two-factor model (FKB-6) for both real and ideal body image. Both versions of the FKB-6 can be considered invariant across sex and age groups. Good reliability indices were shown for both versions of the FKB-6. The reliability indices were similar to those mentioned in previous studies. Our study also revealed, that large discrepancies between the real and an ideal body image are correlated with somatic and body dysmorphic symptoms. Finally, we provided norm values for comparisons of individual scores with the general population. The FKB-6 is a valid and a reliable measure that economizes assessments by clinicians and researchers. (shrink)

To foster understanding in the psychopathology of patients with anorexia nervosa at the psychological and physiological level, standardized experimental studies on reliable biomarkers are needed, especially due to the lack of disorder-specific samples. To this end, the autonomic nervous system response to a psychosocial stressor was investigated in n = 19 PAN, age, and gender-matched to n = 19 healthy controls. For this purpose, heart rate and heart rate variability parameters were assessed in a cross-sectional study design under two experimental (...) conditions: rest and stress. In addition, psychological indicators of stress were assessed. An 2 × 2 × 8 ANOVA demonstrated similar HR and HRV patterns between PAN and HC at rest. Under stress, PAN demonstrated a blunted HR [condition*time*group: F = 9.326, p = 0.000, η2 = 0.206] and an attenuated HRV response. Significant effects of stress appraisal and BMI on HRV-reactivity were revealed. SA on SDNN = Condition*time*SA = F = 2.676, p = 0.033, η2 = 0.073. BMI on LF/HF-Ratio = Condition*time*BMI = F = 3.339, p = 0.019, η2 = 0.164. Psychological indices suggested higher levels of chronic and appraised stress in PAN relative to HC. Additional analyses demonstrated that ED-symptoms are highly correlated with the latter constructs, as well as with psychological burden, but not with weight. Further, it was shown that abnormalities in reactivity persisted despite normalized ANS activity. Overall, we suggested that besides weight recovery, improvement in stress appraisal could be beneficial for cardiac health. In this light, a combination of therapy and biofeedback training may improve treatment outcomes and regulate stress reactivity. (shrink)

Background: The Self-Regulation of Eating Behavior Questionnaire is an economical way of assessing an individual's self-regulatory abilities regarding eating behavior. Such scales are needed in the German population; therefore, the purpose of the present study was the translation and validation of a German version of the SREBQ.Method: First, we conducted a pilot study after the translation procedure. Second, we assessed the final scale in a representative sample of the German population and its underlying factor structure. Further, we tested for measurement (...) invariance and evaluated the SREBQ's associations with related scales to explore convergent and discriminant validity. Finally, we considered differences in SREBQ based on sociodemographic variables and provided derived reference scores.Results: Factor analysis revealed deficiencies in the original model. Thus, we shortened the scale based on statistical considerations and the adapted version showed improved fit in Confirmatory Factor Analysis and reliability. We also found evidence for partial strict invariance, which means the measure is equivalent for the tested groups of age and gender. Item and scale psychometric properties of the shortened version were satisfactory. In terms of diagnostic validity, it was shown that individuals with higher body mass index have worse self-regulation of eating behavior than those with lower.Conclusion: In sum, the SREBQ evidenced good validity and reliability and is suitable for application in medical, psychological, and nutritional research. (shrink)

_The Promise of Happiness_ is a provocative cultural critique of the imperative to be happy. It asks what follows when we make our desires and even our own happiness conditional on the happiness of others: “I just want you to be happy”; “I’m happy if you’re happy.” Combining philosophy and feminist cultural studies, Sara Ahmed reveals the affective and moral work performed by the “happiness duty,” the expectation that we will be made happy by taking part in that which (...) is deemed good, and that by being happy ourselves, we will make others happy. Ahmed maintains that happiness is a promise that directs us toward certain life choices and away from others. Happiness is promised to those willing to live their lives in the right way. Ahmed draws on the intellectual history of happiness, from classical accounts of ethics as the good life, through seventeenth-century writings on affect and the passions, eighteenth-century debates on virtue and education, and nineteenth-century utilitarianism. She engages with feminist, antiracist, and queer critics who have shown how happiness is used to justify social oppression, and how challenging oppression causes unhappiness. Reading novels and films including_ Mrs. Dalloway_, _The Well of Loneliness_, _Bend It Like Beckham_, and _Children of Men_, Ahmed considers the plight of the figures who challenge and are challenged by the attribution of happiness to particular objects or social ideals: the feminist killjoy, the unhappy queer, the angry black woman, and the melancholic migrant. Through her readings she raises critical questions about the moral order imposed by the injunction to be happy. (shrink)

El periodo comprendido entre el último tercio del siglo XIX y el primero del siglo XX significó la época dorada de la escuela católica en la archidiócesis de Sevilla. El Informe que Marcelo Spinola y Maestre, arzobispo de la sede hispalense, remitía a la Santa Sede, a petición de ésta, en 1901, reflejaba de modo fiel y detallado la actividad general de las instituciones religiosas masculinas y femeninas. Dicho informe desmonta una serie de prejuicios anticlericales muy difundidos en la época (...) en torno a la educación católica. El presente artículo recoge sólo la parte del informe relativa a las congregaciones religiosas femeninas dedicadas a la enseñanza. (shrink)

Dense pairs of geometric topological fields have tame open core, that is, every definable open subset in the pair is already definable in the reduct. We fix a minor gap in the published version of van den Dries's seminal work on dense pairs of o-minimal groups, and show that every definable unary function in a dense pair of geometric topological fields agrees with a definable function in the reduct, off a small definable subset, that is, a definable set internal to (...) the predicate. For certain dense pairs of geometric topological fields without the independence property, whenever the underlying set of a definable group is contained in the dense-codense predicate, the group law is locally definable in the reduct as a geometric topological field. If the reduct has elimination of imaginaries, we extend this result, up to interdefinability, to all groups internal to the predicate. (shrink)

Mental simulation — such as imagining tilting a glass to figure out the angle at which water would spill — can be a way of coming to know the answer to an internally or externally posed query. Is this form of learning a species of inference or a form of observation? We argue that it is neither: learning through simulation is a genuinely distinct form of learning. On our account, simulation can provide knowledge of the answer to a query even (...) when the basis for that answer is opaque to the learner. Moreover, through repeated simulation, the learner can reduce this opacity, supporting self-training and the acquisition of more accurate models of the world. Simulation is thus an essential part of the story of how creatures like us become effective learners and knowers. (shrink)

Se examina la relación, ampliamente discutida, entre ética y derecho en el marco de la filosofía práctica kantiana. Para esclarecer algunas observaciones de La metafísica de las costumbres, se analiza el concepto de derecho y la distinción entre legislación ética y jurídica. Con la consideración de la libertad como derecho innato se reconstruyen diversas interpretaciones sobre la relación entre ética y derecho, para mostrar que, pese a la relación inescindible ente ambos, su especificidad no permite considerar la filosofía jurídica como (...) mera derivación de la filosofía moral. (shrink)

The paper suggests that we can usefully approach whiteness through the lens of phenomenology. Whiteness could be described as an ongoing and unfinished history, which orientates bodies in specific directions, affecting how they `take up' space, and what they `can do'. The paper considers how whiteness functions as a habit, even a bad habit, which becomes a background to social action. The paper draws on experiences of inhabiting a white world as a non-white body, and explores how whiteness becomes worldly (...) through the noticeability of the arrival of some bodies more than others. A phenomenology of whiteness helps us to notice institutional habits; it brings what is behind to the surface in a certain way. (shrink)

Debates over what is fundamental assume that what is most fundamental must be either a “top” level (roughly, the biggest or highest-level thing), or a “bottom” level (roughly, the smallest or lowest-level things). Here I sketch an alternative to top-ism and bottom-ism, the view that a middle level could be the most fundamental, and argue for its plausibility. I then suggest that the view satisfies the desiderata of asymmetry, irreflexivity, transitivity, and well-foundedness of fundamentality, that the view has explanatory power (...) on par with that of top-ism and bottom-ism, and that it satisfies the Principle of Sufficient Reason. (shrink)

The concept of Transcendental Object either refers, in the framework of the Critic of Pure Reason, to the cause or foundation of external phenomena, or, on the contrary, to the concept of an object in general as it is thought by the conscience so as to guarantee the objective validity of its representations. In this paper, I shall attempt to show that —contrary to what has been suggested by several interpreters— the ambiguity involved in the Kantian use of this concept (...) is not the result of a terminological carelessness, but that it is founded on certain principles of Critical Idealism. (shrink)

The debate on love's reasons ignores unrequited love, which—I argue—can be as genuine and as valuable as reciprocated love. I start by showing that the relationship view of love cannot account for either the reasons or the value of unrequited love. I then present the simple property view, an alternative to the relationship view that is beset with its own problems. In order to solve these problems, I present a more sophisticated version of the property view that integrates ideas from (...) different property theorists in the love literature. However, even this more sophisticated property view falls short in accounting for unrequited love's reasons. In response, I develop a new version of the property view that I call the experiential view. On this view, we love a person not only in virtue of properties shaped by and experienced in a reciprocal loving relationship, but also in virtue of perspectival properties, whose value can be properly assessed also outside of a reciprocal loving relationship. The experiential view is the only view that can account not only for reciprocated love's reasons, but also for unrequited love's reasons. (shrink)

In this paper I will show the problems that are encountered when dealing with uniqueness of connectives in a bilateralist setting within the larger framework of proof-theoretic semantics and suggest a solution. Therefore, the logic 2Int is suitable, for which I introduce a sequent calculus system, displaying - just like the corresponding natural deduction system - a consequence relation for provability as well as one dual to provability. I will propose a modified characterization of uniqueness incorporating such a duality of (...) consequence relations, with which we can maintain uniqueness in a bilateralist setting. (shrink)

This paper develops and articulates a metaphysics of intersectionality, the idea that multiple axes of social oppression cross-cut each other. Though intersectionality is often described through metaphor, theories of intersectionality can be formulated using the tools of contemporary analytic metaphysics. A central tenet of intersectionality theory, that intersectional identities are inseparable, can be framed in terms of explanatory unity. Further, intersectionality is best understood as metaphysical and explanatory priority of the intersectional category over its constituents, akin to metaphysical priority of (...) the whole over its parts. (shrink)

RESUMENEn este escrito proponemos examinar en qué sentido la interpretación epistémica de la distinción crítica fenómeno/cosa en sí resulta compatible con la interpretación de la cosa en sí como entidad real. Atendiendo a este objetivo, se intentará mostrar que dicha interpretación epistémica, lejos de reducir la cosa en sí a un mero concepto heurístico, conduce a una consideración de la misma como entidad efectivamente existente (más allá de las dificultades que obviamente supone la aplicación de las categorías de realidad y (...) existencia a aquello que, por definición, jamás puede ser dado como objeto de experiencia).PALABRAS CLAVEFENÓMENO, COSA EN SÍ, PERSPECTIVA, REALIDADABSTRACTIn this paper I shall analyze in what sense the Epistemic Interpretation of the critical distinction between appearances and things in themselves is compatible with an interpretation of the thing in itself as a real entity. I will try to show that the epistemic interpretation, far from reducing the thing in itself to a mere heuristic concept, leads to a consideration of the thing in itself as an existing entity (notwithstanding the difficulties which are obviously involved in the application of the categories of reality and existence to what can never be given as an object of experience).KEYWORDSAPPEARANCE, THING IN ITSELF, PERSPECTIVE, REALITY. (shrink)

Se examina la relación, ampliamente discutida, entre ética y derecho en el marco de la filosofía práctica kantiana. Para esclarecer algunas observaciones de La metafísica de las costumbres, se analiza el concepto de derecho y la distinción entre legislación ética y jurídica. Con la consideración de la libertad como derecho innato se reconstruyen diversas interpretaciones sobre la relación entre ética y derecho, para mostrar que, pese a la relación inescindible ente ambos, su especificidad no permite considerar la filosofía jurídica como (...) mera derivación de la filosofía moral. The article examines the -widely argued- relationship between ethics and right within the frame of Kant's practical philosophy. In order to clear up some observations made on The Metaphysics of Morals, the article analyzes the distinction between legal and ethical legislation. Taking into consideration freedom as an innate right, the article reconstructs various different interpretations regarding the relationship between ethics and right. This tries to show that, although the relationship in question is inseparable, its specificity does not allow to consider philosophy of law as a mere derivation of moral philosophy. (shrink)