Abortion is largely accepted even for reasons that do not have anything to do with the fetus' health. By showing that (1) both fetuses and newborns do not have the same moral status as actual persons, (2) the fact that both are potential persons is morally irrelevant and (3) adoption is not always in the best interest of actual people, the authors argue that what we call ‘after-birth abortion’ (killing a newborn) should be permissible in all the cases where abortion (...) is, including cases where the newborn is not disabled. (shrink)

In Hellenistic Astronomy: The Science in Its Contexts, renowned scholars address questions about what the ancient science of the heavens was and the numerous contexts in which it was pursued.

The present work deals with the quality issue in social ontology: the fact that social entities not only can exist or not exist, but can also be more or less achieved and be subject to degrees of existence, and the fact that social entities can be bearers of varieties of ways of existence, that is, there are several ways in which a social entity of a certain type can be realized. In accordance with phenomenological eidetics, I show that modifications of (...) essential connections involve lacks or variations of essential parts of entities, which, respectively, imply degrees of existence and varieties of ways of existence which “enhance” the existence of social entities, and I argue that the modification issue hits the core of the quality of existence issue. Lastly, I focus on the essential connection of tendency as another case in which eidetics provides meaningful insights into the existential quality issue in social ontology. (shrink)

: In this paper we give a detailed reconstruction of the first chapter of De Caelo I.1. Aristotle attempts to prove there that bodies are complete and perfect in virtue of being extended in three dimensions. We offer an analysis of this argument and argue that it gives important insight into the role the notion of body plays in physical science. Contrary to other interpretations, we argue that it is an argument about physical, as opposed to mathematical, bodies and that (...) the perfection and completeness of bodies is due to their nature. Moreover, Aristotle heavily relies in his proof on the premise that the number three implies perfection, a view he ascribes to the Pythagoreans. We review the possible sources of this view, as well as its role in Aristotle’s argumentative strategy. (shrink)

In an article published recently in this journal, one of us reconstructed how in 1899 J. J. Thomson, after having measured the mass-to-charge ratio of the corpuscle , achieved a measurement of its charge and consequently an estimate of its mass, obtaining in this manner ‘direct proof of the existence of particles smaller than the hydrogen atom’. In this paper, starting with an analysis of Zeeman's first measurements on the widening of spectral lines in a magnetic field, we show that (...) the existence of masses smaller than the atom was already a matter of discussion in early 1897, and that a qualitative estimate of the mass of the electron was made even before Thomson's measurements in 1899. In this process an important role was played by a research programme on the structure of matter carried out by Stoney in the latter part of the nineteenth century. This had in many aspects anticipated Zeeman's experimental observations, and its conclusions were in part formalized in the so-called Larmor theorem. (shrink)

In this paper we investigate ways to comply with justice in a liberal democracy. In order to do that, we sketch Rawls’s account of moral-consensus stability and discuss the alternative idea of stability reached through a modus vivendi. We defend modus vivendi as a way to achieve stability backed by a variety of reasons and even by ‘non-reasons’. By ‘non-reasons’ we mean alternative sources of motivation for compliance as a precondition of a stable coexistence. We focus on such sources, which (...) differ from reasons and beliefs, that are practices, shared values, and value experiences, in light of both a theoretical-political and a qualitative social-ontological perspective. We argue that individuals who experience the same values become collectives and even stable ones: the sharing of values creates social unity and makes collectives solid and resistant to individualistically centrifugal tendencies. (shrink)

I focus on empathy from an eidetic perspective, that provided by Edith Stein in her work On the Problem of Empathy and which I call eidetics of empathy. I suggest that the eidetics of empathy allows us to inquire efficaciously into the structure of empathy, and therefore into the relation between empathy on the one hand, and embodied personal identity and intersubjectivity on the other. I argue that the eidetics of empathy sheds light on the complexity, heterogeneity and also fragility (...) of the acts of empathy that we perform in our everyday life with respect to others, and provides us with the conceptual tools to address crucial questions such as: What is the specific and distinctive structure of empathy? What are the conditions of possibility of the performance of acts of empathy? Are there different fulfilment degrees of empathy? What role do living bodies play in the performance of acts of empathy? How is it possible to prevent and correct mistakes of empathy? I deal with these issues in making three points on the eidetics of empathy. My first point is that the eidetics of empathy allows us to understand empathy as one type of acts of perceiving others and their experiences directly and as a whole that is subject to variations of its parts – the limits of possible co-variations of its parts correspond to the essential structure of empathy. Secondly, I focus on the eidetic issue of the possible co-variations of parts of the empathy-type: the content and the degree of fulfilment and accomplishment of empathy acts, the layer of the person they address, the varieties of living beings with whom we can empathize. Thirdly, I argue that the eidetics of empathy exemplifies very well the ontologically qualitative issue of degrees of existence of any entity in relation to its eidetic paradigm, and it is a prime example of how phenomenological eidetics can be a qualitative ontology dealing with qualitative issues that are crucial in our everyday life. (shrink)

I put forward four these concerning phenomenologically clarifying criteria to characterise social entities. The first thesis maintains that social entities have a sui generis ontological status: unlike natural and ideal entities, social entities depend existentially on individuals’ intentionality and are specifically normative entities. The second thesis claims that social entities existentially depend on heterotropic intentionality – i.e. on intentionality that involves at least two individuals –, and not on solitary intentionality. The third thesis identifies at least three different types of (...) heterotropic intentionality: collective, social and intersubjective intentionality. The fourth thesis states that all three types of heterotropic intentionality are effective: they create social entities, even if each of them creates social entities of different kinds. (shrink)

The article focuses on the idea of participation in contemporary art practice, analyzed through Carsten Höller’s artistic production. Starting from Guy Debord’s essay La société du spectacle, the public is no longer seen as an alienated mass of spectators, but it begins to participate by taking part in the activation of artworks, as pointed out in Nicolas Bourriad’s Esthétique Relationnelle. Like a scientist, Höller examines the viewer as if it was a lab rat, similar to the ones of Mäuserplatz black (...) and Mäuserplatz white. The observation of the interaction between the public and Höller’s works shows that it is not only the idea of fruition to be redefined, but the whole concept of aesthetic experience. (shrink)

In this paper, I will argue that Spinoza’s notion of libertas philosophandi in Theological Political Treatise2 is best interpreted as freedom of expression, in the metaphysical sense of expression found in Ethics I. This reading helps understand the role of the Spinozan state in protecting such freedom. Ethics argues that human nature is embodied thought, and its freedom is found both in rational and irreducibly imaginary cognition: imagination is knowledge, and, as such, it is a fundamental aspect of human expression. (...) The last two books of Ethics show that human freedom depends on certain material and intellectual conditions: this clarifies the role of the state as an active participant, rather than a mere watchman, of individual expression. (shrink)

This paper aims to develop a better understanding of the influence of the social environment in which entrepreneurs reside on the success of the crowdfunding projects they propose. Specifically, this study investigates on the importance of local religiosity on the propensity to support cross-regional crowdfunding projects. We theoretically discuss and empirically document, using a dataset of 5841 contributions on three Swiss reward-based and donation-based platforms, that local religiosity affects cross-regional resource flows by creating social interactions and enhancing trust. Furthermore, we (...) find that cross-regional resource flows are more likely between regions sharing the same primary religion—whether Protestant or Catholic. (shrink)

Films, compared with emotional static pictures, represent true-to-life dynamic stimuli that are both ecological and effective in inducing an emotional response given the involvement of multimodal stimulation (i.e., visual and auditory systems). We hypothesized that a direct comparison between the two methods would have shown greater efficacy of movies, compared to standardized slides, in eliciting emotions at both subjective and neurophysiological levels. To this end, we compared these two methods of emotional stimulation in a group of 40 young adults (20 (...) females). Electroencephalographic (EEG) Alpha rhythm (8–12 Hz) was recorded from 64 scalp sites while participants watched (in counterbalanced order across participants) two separate blocks of 45 slides and 45 clips. Each block included three groups of 15 validated stimuli classified as Erotic, Neutral and Fear content. Greater self-perceived arousal was found after the presentation of Fear and Erotic video clips compared with the same slide categories. sLORETA analysis showed a different lateralization pattern: slides induced decreased Alpha power (greater activation) in the left secondary visual area (Brodmann Area, BA, 18) to Erotic and Fear compared with the Neutral stimuli. Instead, video clips elicited reduced Alpha in the homologous right secondary visual area (BA 18) again to both Erotic and Fear contents compared with Neutral ones. Comparison of emotional stimuli showed smaller Alpha power to Erotic than to Fear stimuli in the left precuneus/posterior cingulate cortex (BA 7/31) for the slide condition, and in the left superior parietal lobule (BA 7) for the clip condition. This result matched the parallel analysis of the overlapped Mu rhythm (corresponding to the upper Alpha band) and can be interpreted as Mu/Alpha EEG suppression elicited by greater motor action tendency to Erotic (approach motivation) compared to Fear (withdrawal motivation) stimuli. Correlation analysis found lower Alpha in the left middle temporal gyrus (BA 21) associated with greater pleasantness to Erotic slides (r38= –0.62,p= 0.009), whereas lower Alpha in the right supramarginal/angular gyrus (BA 40/39) was associated with greater pleasantness to Neutral clips (r38= –0.69,p= 0.012). Results point to stronger emotion elicitation of movies vs. slides, but also to a specific involvement of the two hemispheres during emotional processing of slides vs. video clips, with a shift from the left to the right associative visual areas. (shrink)

This book promises to tell “the untold story of the principal historical path from Isaac Newton to Albert Einstein” (xii). It is an ambitious promise. In explaining the influence of Reid’s philosophy on how Scottish scientists addressed phenomena such as light, heat, electricity, etc., Wilson addresses the exquisitely “Scottish” flavor of the contributions of Joseph Black, John Anderson, John Robinson, Dugald Stewart, Joseph Boscovitch, and several others. While the alleged goal is projected toward late nineteenth- and early twentieth-century discoveries, the (...) discussion never loses sight of its historical context, by stressing the importance of theological consideration in scientific arguments (e.g. Robinson’s .. (shrink)

A cavallo tra i due concili di Costanza e Basilea, che hanno fortemente influito sul giudizio della Chiesa in relazione alle donne visionarie, si staglia la figura di Francesca Bussa dei Ponziani. Le visioni politiche di Francesca rappresentano un fulgido esempio di come i modelli brigidini e cateriniani siano stati ripresi e rimodellati su un nuovo, mutato contesto storico. La sua consolidata autorità le consentì di ammonire a più riprese papa Eugenio IV riguardo alla sua partecipazione al concilio (...) di Basilea, intervenendo attivamente nello scenario religioso e politico romano. (shrink)

One central tenet of the Modern Evolutionary Synthesis , and the consensus view among biologists until now, is that all genetic mutations occur by “chance” or at “random” with respect to adaptation. However, the discovery of some molecular mechanisms enhancing mutation rate in response to environmental conditions has given rise to discussions among biologists, historians and philosophers of biology about the “chance” vs “directed” character of mutations . In fact, some argue that mutations due to a particular kind of mutator (...) mechanisms challenge the Modern Synthesis because they are produced when and where needed by the organisms concerned. This paper provides a defense of the Modern Synthesis’ consensus view about the chance nature of all genetic mutations by reacting to Jablonka and Lamb’s analysis of genetic mutations and the explicit Lamarckian flavor of their arguments. I argue that biologists can continue to talk about chance mutations according to what I call and define as the notion of “evolutionary chance,” which I claim is the Modern Synthesis’ consensus view and a reformulation of Darwin’s most influential idea of “chance” variation. Advances in molecular genetics are therefore significant but not revolutionary with respect to the Modern Synthesis’ paradigm. (shrink)

Cryonics—also known as cryopreservation or cryosuspension—is the preservation of legally dead individuals at ultra-low temperatures. Those who undergo this procedure hope that future technology will not only succeed in reviving them, but also cure them of the condition that led to their demise. In this sense, some hope that cryopreservation will allow people to continue living indefinitely. This book discusses the moral concerns of cryonics, both as a medical procedure and as an intermediate step toward life extension. In particular, Minerva (...) analyses the moral issues surrounding cryonics-related techniques by focusing on how they might impact the individuals who undergo cryosuspension, as well as society at large. (shrink)

Typical theory of mind tasks assess children’s ability to attribute a false belief in order to predict or explain an action. According to these standard tasks, young children do not represent the independent (mistaken) beliefs of others until the fourth year—yet long before this, children are able to track speakers’ intentions in order to learn new words. Might communication be a privileged domain for theory of mind? In the present study we explored pre‐schoolers’ ability to track a false belief in (...) order to acquire a novel word. A puppet labeled a novel object in a false belief condition (contents of a box had been switched without her knowledge), and a true belief condition (contents switched in her presence). Children were significantly better at tracking the puppet’s false belief in the word‐learning task than in a standard false belief test. Possible reasons for this advantage are discussed, and the suggestion made that representation of mental states may emerge precociously in the service of communication. (shrink)

Francesca Ervas 7 Journal of Language & Translation 9-2September 2008, 7-29 Davidson’s Notions of TranslationEquivalence Francesca Ervas Università Roma Tre Abstract The paper analyses the relationship of semantic equivalence as described by Donald Davidson in his theory of meaning, showing its limits above all in respect to language use in the contextual situation.The notion of equivalence used by the “first” Davidson does not successfully explain why some biconditionals are simply true and why others, besides being true, offer the (...) real translation of the source sentence. The paper argues that the main limits of the Davidsonian proposal, which lie in the very attempt to apply Tarskian theory of truth to natural languages, are partially overcome later by Davidson himself. Above all in his paper A NiceDerangement of Epitaphs (1986), Davidson rejects the very idea of an “invariance of meaning” and proposes a “second” notion of equivalence, described as the research of momentary and always changing points of convergence of interpreter and speaker,depending on contextual information. This convergence is possible because of a “deeper equivalence,” a common cognitive apparatus that allows communication to take place. At any rate, as the paper aims to demonstrate, this solution seems to simply shift the problem on to another level of explanation. Once this level of “deeper equivalence” is reached, there is too no explanation of exactly how a translator can understand contextual implications in order to graspfunctional equivalence. (shrink)