Context: Perceptual presence is the experience wherein veridical objects are experienced as belonging to an observer-independent world. Problem: Experimental investigations of perceptual presence ….

: In our response, we demonstrate how theoretical constructs of philosophical phenomenology do not correspond to findings from lived experience. We provide additional subjective reports ….

Higher states of consciousness in which the human mind can transcend the boundaries of logic and reason are envisioned as natural to the experience and potential growth of every human being. So far they have been mostly monitored by electrophysiological methods. In this study we were particularly interested in discovering the molecular transcriptional basis of higher states of consciousness. In addition to phenomenological reports of meditators who participated in this study the generated higher states of consciousness were also EEG recorded. (...) We assessed the whole genome gene expression analysis of long-term meditators in four separate trials and detected significant differential gene expression in association with higher states of consciousness. The number of differently expressed genes as well as high proportion of genes themselves differed between meditators. Despite this, gene ontology enrichment analysis found significant biological and molecular processes shared among meditators’ higher state of consciousness. (shrink)

The Crowd: A Study of the Popular Mind (French: Psychologie des Foules; literally: Psychology of Crowds) is a book authored by Gustave Le Bon that was first published in 1895. In the book, Le Bon claims that there are several characteristics of crowd psychology: "impulsiveness, irritability, incapacity to reason, the absence of judgement of the critical spirit, the exaggeration of sentiments, and others. Le Bon claimed that "an individual immersed for some length of time in a crowd soon finds himself (...) - either in consequence of magnetic influence given out by the crowd or from some other cause of which we are ignorant - in a special state, which much resembles the state of fascination in which the hypnotized individual finds himself in the hands of the hypnotizer. (shrink)

Estrategias de comprensión integral del proceso salud/enfermedad: aportes desde la perspectiva de vivienda saludable.

A travers la métaphore du " Narcisse " du Caravage, l'auteur nous retrace les dérives de la culture visuelle et numérique contemporaine, en nous livrant les principales matrices philosophiques, sociales et métapolitiques de l'" occidentalo-scopie ", à savoir le mental scopique de l'Occident hypermoderne, dans lequel s'est opéré depuis la Renaissance jusqu'à nos jours une vaste mutation du "regardant" collectif et individuel. Selon l'auteur, il s'agit bien ici de la grimace du regard "occidental" contemporain, à savoir l'image spéculaire et déformante (...) qui a de la sorte aliéné et soumis l'ensemble de l'épistémè de la modernité occidentale à une pulsion scopique généralisée. (shrink)

In this essay, I first analyze the extension of hermeneutical interpretation in the Heideggerian sense to products of contemporary technology which are components of our “lifeworld”. Products of technology, such as airplanes, laptops, cellular phones, washing machines, or vacuum cleaners might be compared with what Heidegger calls the “Ready-to-hand” (das Zuhandene) with regard to utilitarian objects such as a hammer, planer, needle and door handle in Being and Time. Our life with our equipment, which represents the “Ready-to-hand” in Heidegger's sense (...) of the word, is determined by temporalization (Zeitigung) which cannot be separated and isolated from the wholeness of things in the world. In the second part of my paper, I explore the positive achievement of material hermeneutics (Don Ihde) with regard to its extension to technoscience and the discussion of how such hermeneutics can contribute to the preservation of our threatened lifeworld, but also to explore the possibilities of how technical inventions, medical innovations could improve our way of life. (shrink)

La cessation hebdomadaire du travail le dimanche est de plus en plus contestée dans notre société. Si les exigences économiques rendent nécessaire le fonctionnement ininterrompu des machines, il faudrait assurer à chaque employé un autre jour de repos. Peut-on alors définir le dimanche comme jour de repos commun à la majorité de la société ? Les chrétiens ont l’habitude de se prononcer en faveur du repos dominical en rappelant le commandement du Décalogue : «Observe le jour du sabbat ». Or (...) cet argument n’est pas pertinent pour des raisons historiques et herméneutiques. Il est toutefois possible de tirer de ce commandement, en particulier de sa version deutéronomique (Dt 5,12-15), des arguments susceptibles d’enrichir les débats d’aujourd’hui. (shrink)

Laurent Le Bon, directeur du Centre Pompidou-Metz, dévoile au cours d’un entretien avec Roland Huesca l’histoire, les atours et les enjeux de l’écriture de plusieurs catalogues d’expositions : à l’affiche Dada, Chefs-d’œuvre ?..

Against recent criticisms of idealism coming from the camp of the so-called New Realists, this volume shows that there is (and always has been) more to idealism than mind-centered ontology. The chapters by a group of both leading and up-and-coming scholars show that idealism can be approached from a plethora of angles, both contemporary and historically inspired, and that this broader view is precisely what may save its reputation in the 21st century.

1. Svet -- 2. Preizkušanje meja izrekljivega.

The article challenges the first premise of?speculative realism?, according to which, with Kant, the contact with the outside world was lost. Instead, it will be shown that the possibility of realism received its major impulse from two grand figures of German Idealism, from Kant as a precursor of the Romantic period and from Hegel as its, albeit critical, philosophical culmination. Based on three possible relations of knowledge to its outside, three ontologies will be distinguished, the ontology of immediacy, stretching from (...) rationalists to the last empiricists, Kant?s ontology of totalization, and, finally, Hegel?s?ontology of release? or?de-totalization?. As opposed to Descartes?s thing being constantly doubted in its existence, as opposed to Malebranche?s occasion being invariably induced by God, as opposed to Leibniz?s monad being an immediate embodiment of an idea, as opposed to Berkeley?s object vanishing when not perceived, and as opposed to Hume?s world lacking necessity, Kant philosophically warranted a world that does not have to be perpetually verified and can, hence, exist devoid of ideas produced by God and outside the constancy of the human gaze. Kant secured the normal and necessary existence of the world behind our backs and procured us with the common-sense normality of the world, but it was only Hegel?s absolute subjectivism that granted us the first glimpses into the radical meaninglesness of the facticity. It was not until Hegel?s logic of indifference of the notion to its immediate content that an egress of the circle of Kant?s totalization was made possible. nema. (shrink)

As an alternative to speculative realism, this book claims that realism is not a stance that became impossible with Kant but instead represents a concomitant phenomenon of modern reason, however obscure. The realist stance can be claimed only at the precarious pinnacle of the dialectic of totalization and release, where the overarching activity of the subject switches into a mode of de-totalizing release of the world from the constraints of consciousness and language.

In The Disavowed Community, Jean-Luc Nancy presents a critique of his seminal 1983 essay “The Inoperative Community.” According to Nancy, his error in attempting to derive a politics from Maurice Blanchot’s concept of unworking lay in conflating politics and ontology. This paper suggests that Nancy’s self-critique is only partially correct. The problem ultimately resides in the theory of unworking itself, I argue, not its misapplication. In pursuing this contention, I trace out the tacit response to the exchange between Nancy and (...) Blanchot developed in Jacques Rancière’s early writings on aesthetics. Rancière’s turn to aesthetics is best understood, I propose, as an intended corrective to Blanchot’s influence on post-Marxist theory. Focusing on Rancière’s critiques of Blanchot in Mallarmé: Politics of the Siren and Mute Speech, I show how Rancière’s rival account of modern art answers the question of non-identitarian left politics that Nancy posed in “The Inoperative Community.”. (shrink)

In this paper we discuss the application of a new machine learning approach – Argument Based Machine Learning – to the legal domain. An experiment using a dataset which has also been used in previous experiments with other learning techniques is described, and comparison with previous experiments made. We also tested this method for its robustness to noise in learning data. Argumentation based machine learning is particularly suited to the legal domain as it makes use of the justifications of decisions (...) which are available. Importantly, where a large number of decided cases are available, it provides a way of identifying which need to be considered. Using this technique, only decisions which will have an influence on the rules being learned are examined. (shrink)

In its early development philosophy of science did not allow the possibility of a relativistic approach with regard to explanation of external phenomena. Relativism was seen as justified exclusively with regard to internal phenomena, for example, in the realm of moral and aesthetic judgment. In the realm of moral judgment, external realism functions as a necessary hypothesis, according to which our moral judgment and moral decisions have a real effect in the external world, for which we can be held responsible. (...) A paradigm shift in the theory of science, inaugurated by Th. S. Kuhn, led to the rise of relativism with regard to judgment in the realm of external phenomena and specifically with regard to the validity of scientific theories. Critics of relativism do not take into account that it is not enough to point out the logical inconsistency of relativism. Most arguments for scientific justification of external realism are doomed to failure, because they do not take into account the role of the judgmental subject. In this article I will show that the role of “second nature” is significant not only for the constitution of moral realism, but also for the implementation of scientific naturalism. (shrink)

Ugledni mislitelji hermeneutičke filozofije Wilhelm Dilthey i Hans-Georg Gadamer okarakterizirali su Matiju Vlačića Ilirika kao klasika hermeneutičkog pristupa filozofiji. Taj sud dodatno dobiva na snazi jer su Dilthey i Gadamer okarakterizirani kao pristaše relativističke hermeneutike, dok je Vlačić inzistirao na adekvatnom razumijevanju i interpretiranju teksta. Uzevši u obzir da je za Vlačića ključno pravilo bilo da tekst treba tumačiti sukladno njegovu imanentnom smislu, razradio je dvije interpretacijske maksime, skop i hermeneutički krug, presudne za daljnji razvoj i konstituiranje hermeneutike kao metode (...) razumijevanja, dok ga se po našemu sudu istodobno može smatrati i anticipatorom načela blagonaklonosti. Za objašnjenje složenog hermeneutičkog odnosa cjeline i dijelova teksta, Vlačić je kombinirao induktivno-sintetičku i deduktivnu metodu. Taj odnos predstavlja zahtjevan proces provedbe hermeneutičkog kruga u kojem je na djelu primjena modela koherentnosti istine u heurističkom postupku razumijevanja. Drugim riječima, radi se o postupnoj rekonstrukciji smisla teksta. Tijekom tog eksplanativnoga procesa postaje razvidno da je značenje pojedinih dijelova i manjih tematskih cjelina razumljivo tek iz strukture i kompozicije cjeline teksta i da postupna induktivno-sintetička rekonstrukcija smisla teksta pretpostavlja primjenu deduktivne analize. Nadalje, u heurističkom procesu iščitavanja teksta nužno je provjeriti kako se konzistentnost pojedinih odlomaka i cjelina teksta koherentno uklapa u širu cjelinu, a interpretacijske maksime, skop i hermeneutički krug, pritom se ispostavljaju kao pouzdan organon u heurističkom procesu razumijevanja i objašnjenja teksta. U tom kontekstu je Vlačićev hermeneutički zahtjev za adekvatnom rekonstrukcijom smisla usporediv s načelom blagonaklonosti kako ga razumijeva Donald Davidson, postavljajući ga kao jedan od osnovnih pojmova svoje filozofije. Naime, Vlačić polazi od pretpostavke razložnosti govora i argumentacije, što podrazumijeva mogućnost hermeneutičke rekonstrukcije teksta i njegovog adekvatnog razumijevanja. Davidson je također, pomoću teorije triangulacije, pokušao pokazati kako objektivni svijet u jeziku komunikacije postaje intersubjektivni svijet razumijevanja i uvažavanja, čime zapravo želi pokazati da je naše razumijevanje izvanjskog svijeta uvjetovano zajedničkim sustavom znanja i modelom komuniciranja koji nikada ne može imati individualistička obilježja jer, jednostavno, participiramo u zajedničkom svijetu. Davidsonov koncept triangulacije na novi način je obilježio model hermeneutičke čestitosti koji je već zagovarao predstavnik prosvjetiteljske hermeneutike Georg Friedrich Meier. S obzirom na to da se problem antirealističkog pristupa ne može riješiti pozivanjem na kruti hermeneutički realizam ili objektivizam, ono što tekstom želimo pokazati jest da bi hermeneutiku, za razliku od npr. Rortyja, trebalo shvatiti kao interpretacijski konsenzus struke koji je uspostavljen u okvirima akademske zajednice. To je u skladu sa stavovima Paula Lorenzena, koje je u, pogledu akademskog konsenzusa s obzirom na interpretativnost, slijedio i Jürgen Habermas u izradi svoje teorije komunikativnog djelovanja. (shrink)