The absence of an English translation of Gonzaga's writings, both as a whole and separately, , inspired me to undertake it with the aim of making it more accessible to the public. If I were to talk briefly about the outline, the first original French version of the text appears as an anonymous author's work. In that first version signed by Sir Thomas Witth whom nothing is known about, Gonzaga doesn’t appear. His name hadn’t been appearing in the (...) first booklet for seven years until it appeared as translator in the 1807 version. Researchers concur that this was actually a trick which Gonzaga has been hiding behind because he probably never had the courage to introduce himself as the author. It is claimed that it has been conducted a lot of research in order to recover the text of Sir Thomas Witth or other possible authors with a similar name but any satisfactory solution to the riddle has not yet been given. Regarding historical data carried out during my research, I would like to offer my opinion that there is the Scottish philosophy of Common Sense hidden behind this pseudonym which deserves attention. (shrink)

The scope of this article is to propose a reflection about the concept of citizenship presented by Aristotle in his work “Politics”, and which people were considered citizens then in comparison to nowadays. There is no intention to make a deep historical assessment about the particularities of each period of time, but analyse the characteristics which kept some groups inside of the political life and as well kept other groups away from it, in order to demonstrate how strong is the (...) maintenance of the estrangement between people who achieve everything is possible to, whereas other groups cannot achieve even what is deemed to be worthy by law. Keywords: citizenship; citizen; state; law; minorities; achievement. (shrink)

In this article, Adriana Cavarero and Nidesh Lawtoo resume a dialogue on mimetic inclinations in view of furthering a relational, embodied and affective conception of subjectivity that challenges homo erectus from the immanent perspective of homo mimeticus. If a dominant philosophical tradition tends to restrict mimesis to an illusory representation of reality, Plato was the first to know that mimesis also operates as an affective force, or pathos, that dispossesses the subject. While Plato tended to emphasize the pathological implications (...) of mimesis, Cavarero and Lawtoo agree that both mimesis and inclinations go beyond good and evil and can be put to both pathological and democratic use. Picking up a dialogue started during a walk in New York City, Cavarero and Lawtoo, take their shared interests in Joseph Conrad's relating narratives as an occasion to discuss good and bad mimetic inclinations in contemporary politics and ethics. Joined in conclusion by the Gendered Mimesis team (Willow Verkerk, Isabelle Dahms and Giulia Rignano), topics addressed include new fascism, surging democracy, ethical responsibility for vulnerable others, hypermaternity and public happiness in a precarious world. (shrink)

Relating Narratives is a major new work by the philosopher and feminist thinker Adriana Cavarero. First published in Italian to widespread acclaim, Relating Narratives is a fascinating and challenging new account of the relationship between selfhood and narration. Drawing a diverse array of thinkers from both the philosophical and the literary tradition, from Sophocles and Homer to Hannah Arendt, Karen Blixen, Walter Benjamin and Borges, Adriana Cadarero's theory of the `narratable self' shows how narrative models in philosophy and (...) literature can open new ways of thinking about formation of human identities. By showing how each human being has a unique story that can be told about them, Adriana Cavarero inaugurates an important shift in thinking about subjectivity and identity which relies not upon categorical or discursive norms, but rather seeks to account for `who' each one of us uniquely is. (shrink)

What does a truly democratic experience of political action look like today? In this provocative new work, Adriana Cavarero weighs in on contemporary debates about the relationship between democracy, happiness, and dissent. Drawing upon Arendt's understanding of politics as a participatory experience, but also discussing texts by Émile Zola, Elias Canetti, Boris Pasternak, and Roland Barthes, along with engaging Judith Butler, Cavarero proposes a new view of democracy, based not on violence, but rather on the spontaneous experience of a (...) plurality of bodies coming together in public. Expanding upon the themes explored in previous works, Cavarero offers a timely intervention into current thinking about the nature of democracy, suggesting that its emergence thrives on the nonviolent creativity of a widespread, participatory, and relational power that is shared horizontally rather than vertically. From digital democracy to selfies to contemporary protest movements, Cavarero argues that we need to rethink our focus on individual happiness and turn toward rediscovering the joyful emotions of birth through plural interaction. Yes, let us be happy, she urges, but let us do so publicly, politically, together. (shrink)

This essay answers two questions that continue to drive debate in moral and legal philosophy; namely, ‘Is a risk of harm a wrong?’ and ‘Is a risk of harm a harm?’. The essay’s central claim is that to risk harm can be both to wrong and to harm. This stands in contrast to the respective positions of Heidi Hurd and Stephen Perry, whose views represent prominent extremes in this debate about risks. The essay shows that there is at least one (...) category of risks – intentional impositions of risk on unconsenting agents – which can be both wrongful and harmful. The wrongfulness of these risks can be established when, on the balance of reasons, one ought not to impose them. The harmfulness of these risks can be established when the risks are shown to set back legitimate interests. In those cases where risks constitute a denial of the moral status of agents, risks set back agents’ interest in dignity. In these ways, the essay shows that there are instances when a risk can constitute both a wrong and a harm. (shrink)

Mental health among students is one of the major concerns amidst the pandemic. Employing a correlational design, this study investigates the relationship between emotional intelligence and mental health among 152 senior high school students. Based on the statistical analysis, the r coefficient of 0.82 indicates a high positive correlation between the variables. The p-value of 0.00, which is less than 0.05, leads to the decision to reject the null hypothesis. Hence, a significant relationship exists between emotional intelligence and mental health (...) among senior high school. Implications were discussed in the study. (shrink)

This essay focuses on anthropomorphism as both a form of hype and fallacy. As a form of hype, anthropomorphism is shown to exaggerate AI capabilities and performance by attributing human-like traits to systems that do not possess them. As a fallacy, anthropomorphism is shown to distort moral judgments about AI, such as those concerning its moral character and status, as well as judgments of responsibility and trust. By focusing on these two dimensions of anthropomorphism in AI, the essay highlights negative (...) ethical consequences of the phenomenon in this field. (shrink)

In his unpublished 1979 Lectures on the Philosophy of Mind, Saul Kripke offers a knowledge argument against materialism focusing on deaf people who lack knowledge of auditory experience. Kripke's argument is a precursor of Frank Jackson's better‐known knowledge argument against materialism (1982). The paper sets out Kripke's argument, brings out its interest and philosophical importance, and explores some similarities and differences between Kripke's knowledge argument and Jackson's.

O Sl 63(62) é de singular importância para a liturgia cristã. Evocando o desejo de Deus que faz com que o ser humano se levante antes da aurora para buscá-lo (v.2), este Salmo tornou-se a oração matutina por excelência, tanto para a liturgia bizantina, que o recita no órthros, quanto para a liturgia romana que, depois da reforma litúrgica do Vaticano II, o reservou para as Laudes do Domingo da I Semana do Saltério. O objetivo do presente artigo é analisar (...) o Sl 63 pelo método da Análise Retórica Bíblica Semítica, com o intuito de estabelecer sua estrutura e de se perceber, assim, seus elementos teológicos mais relevantes. Para cumprir tal finalidade, o artigo divide-se em três partes: tradução do texto; crítica da forma e estabelecimento da estrutura segundo o método da Análise Retórica Bíblica Semítica e, por último, o comentário teológico. O artigo leva conduz o leitor à percepção de que o Salmo possui uma estrutura tripartida. As duas primeiras partes se articulam no âmbito diurno (vv.2-6) e noturno (vv.7-9), onde o salmista manifesta seu desejo por Deus, recorda sua experiência passada e manifesta sua confiança no Senhor. A última parte do Salmo é a imprecação, que evoca um misterioso “eles” (v.10a), conectando-se, assim, com o “tu” evocando no início da oração (v.2a). Ao “eles” amorfo do inimigo, corresponde o manifesto “tu” divino, em quem o salmista confia e cujo “amor” reconhece como sendo melhor que a própria existência (4a). (shrink)

A escola é um dos espaços onde a população LGBT sofre preconceito e isso continua sendo reforçado pelos profissionais desse ambiente e pela falta de preparo dos mesmos para lidarem com essa problemática Este trabalho se caracteriza como uma pesquisa qualitativa, adotando-se como metodologia a revisão da literatura. Este trabalho se configura como uma pesquisa qualitativa, onde procuramos discutir o processo de preconceito e exclusão desses alunos e qual o motivo que gera a evasão dos mesmos da escola. O presente (...) artigo concluiu que ainda há muito a ser superado pelo sistema educacional para que as políticas públicas de gênero e sexualidade sejam efetivadas. (shrink)

Polyphony of Anxiety. The Interview with Stefano Micali about His Book Phenomenology of Anxiety.

Disagreeing with Jerrold Levinson's claim that being conscious of broad-span musical form is not essential to understanding music, I will argue that our awareness of musical architecture is significant to achieve comprehension. I will show that the experiential model is not incompatible with the analytic model. My main goal is to show that these two models can be reconciled through the identification of a broader notion of understanding. After accomplishing this reconciliation by means of my new conception, I will close (...) the paper by discussing some reasons to accept an enhancing notion of musical understanding that includes levels and degrees of understanding. /// En desacuerdo con la afirmación de Jerrold Levinson: que ser consciente de la forma musical a gran escala no es esencial para comprender la música, sostendré que nuestra conciencia de la estructura musical es significante para alcanzar comprensión. Mostraré que el modelo experiencial no es incompatible con el modelo analítico y que ambos pueden ser reconciliados mediante una noción de comprensión más amplia. Después de llevar a cabo está reconciliación mediante la nueva concepción que propongo, concluiré discutiendo algunas razones para aceptar una noción de comprensión musical enriquecida que incluye niveles y grados de comprensión. (shrink)

O presente trabalho objetiva uma exegese da perícope de 2Pd 3,14-16, pertencente a uma das cartas católicas e deuterocanônicas do Novo Testamento. Para tal, utilizaremos as regras de Análise Retórica Bíblica Semítica, propostas pelo estudioso francês Roland Meynet, e, mediante esse método, podemos verificar a centralidade das Escrituras paulinas e do problema acerca de sua correta interpretação. Longe de supervalorizar esses escritos, o hagiógrafo reclama que não somente esses são distorcidos, mas igualmente também as outras Escrituras. Esta centralidade coloca Paulo (...) como exemplo a ser seguido pelos fiéis, os quais são opostos verazmente aos “falsos mestres”, que, desqualificando as Escrituras, colocam-se diametralmente opostos igualmente ao “amado Paulo”. (shrink)

Quando Édouard Manet pintou entre 1862 e 1863 a obra Le Déjeuner sur l’herbe e a expôs no Salão dos Recusados em 1863, a sensualidade da mulher nua sentada ao lado de dois homens, vestidos à moda da época, provocou grande escândalo na sociedade francesa daquela época. Entretanto, a fotografia de duas mulheres zulus, publicada na revista britânica Photographic News em 1879 teve um efeito completamente contrário à famosa pintura de Manet. O presente texto investigará a fascinação exercida pelo exótico, (...) sombrio e mítico na construção da sensibilidade de pensadores e artistas da vanguarda e na representação dos povos não ocidentais, bem como a construção de noções como “arte primitiva” ou mesmo “arte africana” que operaram no interior do discurso modernista sobre a arte, mostrando que modernismo e colonialismo se conectam de forma brutal e surpreendente. (shrink)

The human voice does not deceive. The one who is speaking is inevitably revealed by the singular sound of her voice, no matter “what” she says. We take this fact for granted—for example, every time someone asks, over the telephone, “Who is speaking?” and receives as a reply the familiar utterance, “It’s me.” Starting from the given uniqueness of every voice, Cavarero rereads the history of philosophy through its peculiar evasion of this embodied uniqueness. She shows how this history—along with (...) the fields it comprehends, such as linguistics, musicology, political theory, and studies in orality—might be grasped as the “devocalization of Logos,” as the invariable privileging of semantike over phone, mind over body. Female figures—from the Sirens to the Muses, from Echo to opera singers—provide a crucial counterhistory, one in which the embodied voice triumphs over the immaterial semantic. Reconstructing this counterhistory, Cavarero proposes a “politics of the voice” wherein the ancient bond between Logos and politics is reconfigured, and wherein what matters is not the communicative content of a given discourse, but rather who is speaking. (shrink)

Faz uma digressão acerca de alguns aspectos do 'Tratado de direito natural', sem esgotar suas possibilidades analíticas. Pretende, ao inserir a obra em seu contexto de produção, discutir a relação entre o direito natural tal como foi expresso por Tomás Antonio Gonzaga e as possibilidades de interpretação abertas pelo direito português de então.

This work shows that two problems—the reference class and the mental state of the agent—undermine the plausibility of the ‘blameworthiness tracks risk thesis’ (BTRT), which states, prima facie, an agent is more blameworthy for imposing a greater rather than smaller risk. The article first outlines core concepts. It then shows how the two problems undermine BTRT; namely, (1) no blame attribution based on risk imposition is unequivocal; (2) when the materialization of risk is subject to chance, an agent’s decision can (...) ground an equal degree of blameworthiness regardless of whether the risk is greater or lesser. (shrink)

This work employs Elizabeth Cripps’ collectivist account of responsibility for climate change in order to ground an individual duty to reduce one’s GHG emissions. This is significant not only as a critique of Cripps, but also as an indication that even on some collectivist footings, individuals can be assigned primary duties to reduce their emissions. Following Cripps, this work holds the unstructured group of GHG emitters weakly collectively responsible for climate change harms. However, it argues against Cripps that what follows (...) from this is a corresponding collective duty to act qua group to bring about an end to the harm and a derivative duty for each emitter to promote the required organization of a group capable of this. Instead, this work argues that acts of GHG emission, to the extent that they are avoidable and performed with requisite knowledge, make one into a member of a group that is morally responsible for climate-related harms. Thus, individual emitters who can do otherwise should recognize themselves as members of a group that collectively harms. Subsequently, they should take all possible steps in order to renounce their membership (e.g. by reducing their GHG emissions). (shrink)

Adriana Novoa and Alex Levine offer here a history and interpretation of the reception of Darwinism in Argentina, illuminating the ways culture shapes ...

Este artigo investigou os discursos sobre masculinidades proferidos por homens cisgêneros e heterossexuais na plataforma _youtube_. Para tanto, realizou uma busca, a partir das palavras-chave “ser homem” e “masculinidade”, dos vídeos mais visualizados, sendo os achados organizados em quatro categorias: orientação religiosa, afirmação da masculinidade tradicional com base no darwinismo social, desconstrução da masculinidade tradicional e crítica cultural. Os dados apontam maior público em vídeos voltados ao padrão tradicional de masculinidade e uma relação entre tal conteúdo e instituições religiosas ou (...) de mercantilização de modelos de comportamento. Já vídeos sobre novos modelos de masculinidade aparecem mais ligados a produtos culturais. Todos os vídeos foram produzidos pela sociedade civil e alguns vídeos sobre masculinidade tradicional usam distorções relevantes de conhecimentos científicos. Conclui-se pelo impacto social dos discursos sobre masculinidade no contexto digital, sendo esse um campo de pesquisa relevante, bem como pela necessidade de se abordar relações de gênero em políticas públicas de campos como saúde, educação e justiça. (shrink)

Barnett Newman : Adam's line -- Kant and the newborn -- Virginia Woolf and the shadow of the "I" -- Plato erectus sed -- Men and trees -- We are not monkeys : on erect posture -- Hobbes and the macroanthropos -- Elias Canetti : upright before the dead -- Artemisia : the allegory of inclination -- Leonardo and maternal inclination -- Hannah Arendt : "a child has been born unto us" -- Schemata for a postural ethics -- Coda : (...) adieu to Lévinas. (shrink)

This pathbreaking work pursues two interwoven themes. Firstly, it engages in a deconstruction of Ancient philosopher's texts--mainly from Plato, but also from Homer and Parmenides--in order to free four Greek female figures from the patriarchal discourse which for centuries had imprisoned them in a particular role. Secondly, it attempts to construct a symbolic female order, reinterpreting these figures from a new perspective. Building on the theory of sexual difference, Cavarero shows that death is the central category on which the whole (...) edifice of traditional philosophy is based. By contrast, the category of birth provides the thread with which new concepts of feminist criticism can be woven together to establish a fresh way of thinking. Cavarero develops a philosophical narrative which, by re-interpreting each of the four figures of ancient thought, uncovers several images of the female desire for self-representation. Plato himself had not forseen that one day female subjectivity would assert its autonomy, plundering and throwing into confusion the patriarchal text in order to tell another story. (shrink)

Several contemporary philosophical theories of introspection have been offered, yet each faces a number of difficulties in providing an explanation of the exact nature of introspection. I contrast the inner-sense view that argues for a causal awareness with the acquaintance view that argues for a non-causal or direct awareness. After critically examining the inner-sense and the acquaintance views, I claim that these two views are complementary and not mutually exclusive, and that both perspectives, conceived of as modes of introspective access, (...) actually broaden the notion of introspection. I then propose a useful distinction between stimuli-induced introspection—i.e., a receptive process whereby some specific mental states induce introspection—and self-triggered introspection—i.e., a selective process whereby the individual’s own interest and volition initiates introspection. I argue that that distinction may eliminate the false dichotomy which claims that only one of those types of awareness, either the causal one or the direct one, is conducive to introspection or is defined as introspection. (shrink)

This text aims to examine the way in which a collective identity is constructed in Machiavelli’s The Prince, as well as the limits of this construction. First, we seek to demonstrate the primacy of social conflict over all other elements considered by Machiavelli, including the prince. Next, we seek to indicate the complexity of this determination, as the prince’s action also affects the aforementioned conflict by influencing it. Finally, since Machiavelli rejects the middle way (via del mezzo), the “prince” (principe) (...) must rely either on the “great” (grandi) or on the “people” (populo). We seek to demonstrate that the maintenance of the principality comes from the popular humour, while the “people” want “not to be commanded or oppressed”, in order to identify in this relationship not only the process of building a collective identity – which is effectively established in favor of freedom – but also its limits. (shrink)

This paper presents a series of 4 single subject experiments aimed to investigate whether children with autism show more social engagement when interacting with the Nao robot, compared to a human partner in a motor imitation task. The Nao robot imitates gross arm movements of the child in real-time. Different behavioral criteria (i.e. eye gaze, gaze shifting, free initiations and prompted initiations of arm movements, and smile/laughter) were analyzed based on the video data of the interaction. The results are mixed (...) and suggest a high variability in reactions to the Nao robot. The results are as follows: For Child2 and Child3, the results indicate no effect of the Nao robot in any of the target variables. Child1 and Child4 showed more eye gaze and smile/laughter in the interaction with the Nao robot compared to the human partner and Child1 showed a higher frequency of motor initiations in the interaction with the Nao robot compared to the baselines, but not with respect to the human-interaction. The robot proved to be a better facilitator of shared attention only for Child1. Keywords: human-robot interaction; assistive robotics; autism. (shrink)

O texto seleccionado e que se apresenta agora em tradução portuguesa pode ser considerado como uma síntese exemplar das ideias de Hegel relativamente ao ensino da filosofia a nível secundário. Sobre a exposição da filosofia em Ginásios é um texto redigido como resposta a Immanuel Niethammer, na altura Conselheiro escolar da Baviera, que solicitara a Hegel uma apreciação sobre a reforma geral do sistema de ensino cuja aplicação estava em curso nas escolas bávaras e que tinha a sua expressão legal (...) no documento de 3 de Novembro de 1808, Allgemeines Normativ der Einrichtung der öffentlichen Unterrichtsanstalten [Directiva geral para a organização dos estabelecimentos públicos de ensino]. (shrink)

In this article, caring, remembering and sharing memory are presented as moral responses, the case study being Alzheimer’s disease (AD). Memory connects memories and images, while care connects individuals, which is an ethical issue. When a person’s memory is lost, the care of others becomes the only thread connecting them to the world. AD deprives a person of memories, body control, makes it impossible to remember, communicate, move, recognize the environment, and disrupts consciousness. Caring for a patient with a neurodegenerative (...) brain disease requires constant reminding and reiteration; the presence of a caring person reminds of what the patient themselves can no longer remember. Lost memories do not mean that life or relational values have also lost their meaning. The description of the memory movement emphasizes the importance of repetition in the moral act. Highlighting the matter of care, also in scientific work, is the aim of this text. To care is to remember, on behalf of the AD patient, about the patient’s life. Within bioethical research, moral responses are an important point for projects which seek to improve the condition of patients—not only the condition of health but also the comfort of life. This improvement will not be possible without attentive, committed caregivers and their responsible attitude in the face of the phenomenon of memory loss. (shrink)

The aim of the article is to offer a reading of Judith Butler’s understanding of the precarious, the notion which gives rise to her particular understanding of precarity. The first part of the article discusses the transition from the theory of performativity to the theory of precarity and claims that the body provides the link between a performative act and a precarious life. The second part scrutinizes the idea of the precarious as it appears in conjunction with life. Precariousness and (...) precarity are related to dispossessability and dispossession, and to a politically induced inequality. The article concludes with a claim that the notion of the precarious offers itself as a possible point of departure for an entirely different conceptualization of equality, and as a strong basis for coalitional action or collective struggle. The specific positioning of the body and the political desire for radical equality in Butler’s thought makes theories of performativity and precarity interrelated. (shrink)

The text presents a short account of the history of the philosophically relevant key concepts of feminist theory – sex and gender. Those concepts were crucial in the process of the constitution of gender studies as well as for the manouvering of feminist practice. On the other hand, however, as Judith Butler demonstrates exceptionally, these concepts are also the points of a fruitful debate, opening the possibility for resignification, different ways of thinking about the fundamental assumptions of feminist theory. While (...) it leaves feminist theory devoid of a firm,fixed position, ensuing instability, it offers a specific, subversive potential for a theory in general, while expanding the domains of inclusiveness in practice. (shrink)

Insistiranje na tome da ljudska prava i prava coveka nisu jedno i isto, kako bi se u prvi mah moglo zakljuciti na temelju pojma "covek" koji se javlja u oba naziva, predstavlja okosnicu ovog rada. Razvijanjem ovog motiva u tekstu nastojim da pokazem sledece: da je pojam "covek", iako po definiciji inkluzivan i u apstraktnom smislu nediskriminativan, u vreme kada i prakticki ulazi u upotrebu zapravo zasnovan na precutnom iskljucivanju i da je samo na temelju tog iskljucivanja mogao da oznacava (...) "slobodne i jednake". Iako paralelni ili istovremeni nastanak i implementacija prava coveka i nacionalnih prava isprva deluje protivrecno, nastojim da pokazem da je taj paradoks samo prividan, buduci da je sam pojam coveka ogranicen i iskljucujuci, te utoliko kompatibilan s ekskluzivnoscu koja je nuzni uslov pojma nacije. Posledice nacionalizama - svetski ratovi, pre svega - iznele su na videlo nemogucnost opstanka koncepcije slobode i jednakosti zasnovane na bratstvu ljudi, i nemogucnost demokratije koja je samo parcijalna iako hini univerzalnost. Kodifikovanje univerzalnih ljudskih prava predstavlja odgovor na ovu unutrasnju diskrepanciju u jednakoj meri u kojoj je reakcija na razornost svih tipova nacionalizama. Pojam zivota, koji u tekstu obrazlazem, korespondira temeljnom zahtevu na pravo na zivot, koje vise ne pripada "coveku", vec svakome/svakoj. (shrink)

Tekst nastoji ponuditi drugačiju paradigmu razumijevanja identiteta genealoškim čitanjem figure guvernante u Engleskoj XIX. stoljeća. Pokazujući da je ovu figuru nemoguće razumjeti ukoliko se uklone iz vida klasne pretpostavke njenog rodnog identiteta, i specifične pozicije koju je zauzimala na tržištu rada i u proizvodnji drugih žena, tekst nastoji dovesti u pitanje kontekst patrijarhata kao kontekst koji omogućava definiranje identiteta žene. Umjesto tog okvira, tekst pokušava uvesti drugačiji okvir koji se razrađuje kao sustav privatnog i javnog.

This essay addresses moral aspects of using carbon offsets for counteracting individuals’ luxury emissions. After introducing and outlining the main topics and terms related to carbon offsetting, this essay answers three objections that have been levied against carbon offsetting: objections from the indulgences analogy, objections from the directness of the duty not to harm, and separateness objections. The essay argues that advocates for offsetting have resources to defend against these criticisms by pointing to particularities of individual emissions’ harmfulness, as well (...) as the preemptive nature of offsetting. The essay then shows that in spite of these defenses there is reason to regard not emitting as a better option because of a host of problems that plague offsetting in its current forms. The essay concludes that offsetting enhances individuals’ options for discharging their duty not to harm, but that standards of justice and efficacy need to be adopted. (shrink)

In 'What Forms Could Introspective Systems Take? A Research Programme', Kammerer and Frankish aim to map the space of 'possible forms of introspection' while lending themselves to questions about how different kinds of minds represent themselves. This paper aligns with their research programme in embracing other possible forms of introspection; it provides an outline of how, in representing its mental states, an introspective system could take a selective, cumulative, and/or predictive route while underscoring the importance of considering routes of introspection. (...) Although this work only explores human minds, it contributes to Kammerer and Frankish's research programme by providing a path to studying new methods of introspection and their possible application to other kinds of minds. (shrink)

Recently, the construct ‘lucid dreamless sleep’ has been proposed to explain the state of ‘clear light’ described by Tibetan Buddhist traditions, a special state of consciousness during deep sleep in which we’re told to be able to recognise the nature or essence of our mind (Padmasambhava & Gyatrul, 2008; Ponlop, 2006; Wangyal, 1998). To explain the sort of awareness experienced during this state, some authors have appealed to the sort of lucidity acquired during lucid dreaming and suggested a link between (...) both phenomena (Thompson, 2014, 2015; Windt, 2015a; Windt et al., 2016). Whilst these authors appeal to a non-conceptually mediated form of lucidity, which doesn’t consist of reflective awareness and propositional thought, the question as to whether the state of clear light should be considered a lucid state similar to lucid dreaming still arises. I argue that the concept ‘lucidity’ used to describe this sort of state is imprecise and that two theoretical notions of lucidity should be distinguished. The first one, which I call the technical notion, requires the recognition of the hallucinatory character of my current experience. The second, the broader notion, involves the seeming recognition of being directly acquainted with the phenomenal character of my experience. I spell out these two notions of lucidity and argue that only the latter could apply to the state of clear light sleep. (shrink)

What I would like to study is the presence of Cartesian manner of thinking in the Ricoeurian comprehension of subjectivity. I focus particularly on what is not saying expressis verbis in his argumentation. I do not say that the Ricoeurian conception of dialectical subject which is expressed as “oneself as another” places itself as continuation of the tradition of absolutization of cogito. By no means. Ricoeur’s investigation that pertains to subjectivity aims at elaborating its new formulation. Philosophy of Descartes might (...) be interpret in various ways not only as the synonym of “egology”. In my paper I indicate two formulas of ego which are included in Cartesian Meditations (ego cogito, ergo sum and ego sum, ego existo) that give rise to the different interpretations of ego. I analyse the Ricoeurian stance that relates to the consequences of introducing by Descartes the very formula ego sum, ego existo. In the second part I concentrate on issue on what sense rereading Meditations could be helpful in entering into discussion with structuralist critique of the subject. Also I get an approach to the theoretical framework of Ricoeurian argumentation which is established according to defend the subject. -/- W artykule staram się pokazać obecność elementów Kartezjańskiego sposobu rozumowania w Ricoeurowskim deklaratywnie „antykartezjańskim” ujęciu subiektywności. Nie twierdzę, że Ricoeur w proponowanej przez siebie koncepcji podmiotu dialektycznego wyrażonego jako "ten-który-jest-sobą-jak-i-innym" sytuuje sie po stronie tradycji absolutyzującej cogito. Moim celem jest przesledzenie tych momentów Ricoeurowskiej argumentacji prowadzonej na rzecz wypracowania nowej formuły podmiotowości, w których obecny jest (najczęściej implicite) wątek Kartezjański. W samej filozofii Kartezjusza obecna jest droga, która nie prowadzi do egologii. By pokazać dwie różne perspektywy odczytania Kartezjańskiego cogito, przywołuję dwie formuły: ego cogito ergo sum oraz ego sum, ego existo, by następnie poddac je analizie. W pierwszej cześci artykułu skupiam się na ukazaniu konsekwencji płynących z wykorzystania formuły ego sum, ego existo w dyskusji dotyczącej subiektywności. W drugiej cześci staram się dowieść, na jakiej drodze możliwe jest wykorzystanie Kartezjańskiej koncepcji podmiotu w konfrontacji ze strukturalistyczną krytyką podmiotu. (shrink)

El presente artículo propone una lectura paralela de dos narconovelas colombianas recientes: El ruido de las cosas al caer (2011) de Juan Gabriel Vásquez y El cielo a tiros (2018) de Jorge Franco. El objetivo del análisis consiste en identificar las convergencias entre ambas obras e interpretarlas a la luz de la evolución del paradigma narco vigente en la narrativa colombiana de los años 1990 y 2000.