NIK1 is a receptor‐like kinase involved in plant antiviral immunity. Although NIK1 is structurally similar to the plant immune factor BAK1, which is a key regulator in plant immunity to bacterial pathogens, the NIK1‐mediated defenses do not resemble BAK1 signaling cascades. The underlying mechanism for NIK1 antiviral immunity has recently been uncovered. NIK1 activation mediates the translocation of RPL10 to the nucleus, where it interacts with LIMYB to fully down‐regulate translational machinery genes, resulting in translation inhibition of host and viral (...) mRNAs and enhanced tolerance to begomovirus. Therefore, the NIK1 antiviral immunity response culminates in global translation suppression, which represents a new paradigm for plant antiviral defenses. Interestingly, transcriptomic analyses in nik1 mutant suggest that NIK1 may suppress antibacterial immune responses, indicating a possible opposite effect of NIK1 in bacterial and viral infections. (shrink)

Lexical ambiguity can be syntactic if it involves more than one grammatical category for a single word, or semantic if more than one meaning can be associated with a word. In this article we discuss the application of a Bayesian‐network model in the resolution of lexical ambiguities of both types. The network we propose comprises a parsing subnetwork, which can be constructed automatically for any context‐free grammar, and a subnetwork for semantic analysis, which, in the spirit of Fillmore's (1968) case (...) grammars, seeks to fulfill the required cases of all candidates for verb of the sentence. Solving for the highest joint probability of the variables conditioned upon the evidences to the network yields the most likely candidate with its meaning, along with its cases and respective meanings. This is achieved by fixing the values of all evidence nodes concurrently, and then performing a stochastic simulation in which the remaining nodes are updated probabilistically with a high degree of parallelism. The process of disambiguation is directed neither by the syntax nor the semantics, but rather by the interrelation between the two subnetworks. The use of a Bayesian‐network model allows us to express this interrelation between the two subnetworks and among their constituents in a rather direct and rigorous way that, in connection with the convergence properties of the stochastic simulation, reveals a very robust model. (shrink)

The essays in Fanon and the Decolonization of Philosophy all trace different aspects of the mutually supporting histories of philosophical thought and colonial politics in order to suggest ways that we might decolonize our thinking. From psychology to education, to economic and legal structures, the contributors interrogate the interrelation of colonization and philosophy in order to articulate a Fanon-inspired vision of social justice. This project is endorsed by his daughter, Mireille Fanon-Mendès France, in the book's preface.

Our goal was to explore self‐care practices among men who have sex with men in the context of Mpox in Brazil. This study used qualitative research methods, including interviews and thematic analysis, to collect and analyze data from male participants across the Brazilian territory. The narratives unveil men's perspectives on self‐care, risk reduction, and health beliefs during the Mpox pandemic. Our findings highlight a multifaceted approach to self‐care among men, encompassing hygiene, physical contact management, mask usage, skin lesion vigilance, and (...) adherence to official guidelines. Men's attitudes toward sexual behaviors emphasize the importance of reducing sexual partners, practicing safe sex, and combating misinformation through accurate information dissemination. The development of these behaviors and self‐care practices can be facilitated by nurses guided by Dorothea Orem's Self‐Care Theory, supported by patient‐centered care, with strategies to address and confront the stigma associated with the disease and provide emotional support. Thus, the study underscores the pivotal role of self‐care in mitigating infection risks, especially in the context of emerging infectious diseases. It acknowledges the impact of socio‐cultural factors and healthcare policies on men's preventive measures. However, it also recognizes limitations, such as potential bias due to stigma concerns and a nonrepresentative sample. Ultimately, the research advocates for tailored education, promotion of gender equity, and healthcare empowerment to effectively manage health risks in such contexts. (shrink)

After recalling the key points of what Joas proposes in The Power of the Sacred, the author takes up the question of secularisation which obsesses religious traditions and prevents them from discerning the specific features of the contemporary era: unprecedented and the innovative developments, bearing quests and refusals, which must be deciphered, and which are part of a redistribution of what makes up the social. The game of collective desacralisations-resacralisations dear to Joas no longer responds to this, compelling us to (...) move away, in order to emphasise that the social is first and foremost disseminated and de-institutionalised and that the religious is not limited to the sacral function mobilised here. Religion or the religious also, fundamentally, a mark of difference. The author believes that this aspect must be validated in the light of contemporary transformations and outlines what this means for the status and forms of religious traditions. (shrink)

In this article, the right to health is discussed as a social right and an essential requisite in the construction and guarantee of human rights, more precisely human dignity, considering this right as a complex but effective process in the transformation of the social reality. In the first place, the activities of the public power and its difficulties to guarantee universal access to health are highlighted. This scenario ends up inhibiting the practice of the right to health and prevents users (...) from enjoying and using it. In that sense, this article challenges and explores some alternatives to solidify and put in practice the right to health in Brazil. Departing from the analysis of the Unified Health System and social participation in Brazil, this article discusses the judicialization of health in the country, highlighting the difficulties the State faces to equitably offer universal healthcare to society. This context offers an opportunity for reflection and a paradigm change, from the “judicialization of health” to the “judicialization of health policies.” Finally, the public health policies adopted by other countries are emphasized, in the attempt to construct the empowerment of human beings in the practice of their rights, particularly social participation and the discussion about the States’ responsibility to put their citizens’ right to health in practice. In conclusion, the political and collective construction of the right to health needs to be encouraged, distinguishing the legitimate interests of the different interlocutors involved. (shrink)

L’article part du contemporain et de ce qui en affecte le religieux, un effondrement des médiations sociales et la montée de religiosités privées vivant d’un rapport direct à la vérité. Il reprend ensuite certains des motifs en cause, décalant les oppositions reçues. Ainsi sur les médiations, à repenser en lien à ce que sont tant le religieux que le social, sur l’extériorité, à repenser en lien à ce qu’est le sujet, sur ce qu’est une tradition, à repenser comme cristallisation culturelle (...) et institutionnelle d’une voie d’accomplissement de l’humain, à investir et valider comme telle, hors système auto-référencié. L’article fait enfin retour sur ce qu’il en est du christianisme, dans sa consistance propre, en principe faite d’une suite d’acculturations au creux des sociétés et des cultures, et vivant d’instances diverses et irréductibles. L’article y reprend le motif de l’expérience dite religieuse et en rapport à ce qui peut être une transcendance, mais cristallisée en corps à corps avec le monde et ce qui s’en éprouve et s’en dit, une expérience alors féconde, mais ainsi seulement. (shrink)

The aim of this paper is to clarify the truth-functional interpretation of the logical connective of the material implication. The importance of such clarification lies in the fact that it allows avoiding the supposed paradoxes introduced by C. I. Lewis (1918). I argue that an adequate understanding of the history and purposes of logic is enough to dissolve them away. The defense is based on an exposition of propositional compositionalism. To compare, I also present Stalnaker’s (1968) alternative that seeks to (...) explain the implicit concept of conditionality of conditionals assertions. In order to reinforce my aim I expound the twelve different meanings of ‘implication’ stated by Corcoran (1993) in order to hold that a proper understanding of these meanings allows us to avoid ambiguities and confusions. Finally, I expect to show that despite the possible alternatives, compositionalism is still the best explanation for the truth-functionality account of logical connectives. (shrink)

College students have become more representative as blood donors, mainly to help other people. This study ascertained the association between spirituality and adherence or intention to donate blood in post-graduate students. In this quantitative and cross-sectional study, participants were 281 students from a post-graduate programme at a Brazilian public university. After complying with ethical requirements, data were collected through a questionnaire for sociodemographic characterization and identification of blood donation practices, followed by the Spiritual Well-Being Scale. Descriptive statistics and parametric tests (...) were used for data analysis. A total of 74% of the participants were female and 26% were male. Previous experience and/or intention to donate blood were found in 75.3%; 14.3% donated blood periodically. In addition, 12.2% were not adept to donation and 12.5% were inapt. Spiritual Well-Being scores were similar between individuals who are not adept and those who donate periodically. In conclusion, in the sample, spirituality and blood donation are not associated, but spiritual well-being and gender are. To enhance blood donation, further research is needed. (shrink)

Les dérives politiques, au XIXe siècle, du thème du Royaume de Dieu et des attentes messianiques, et les désillusions qui en résultent aujourd’hui, invitent à mieux souligner le caractère théologal de l'espérance chrétienne en lien avec la foi au Dieu créateur.Confesser la création, en effet, désacralise la nature et donc aussi l'histoire et renvoie ainsi la fin ultime au-delà des aspirations aux satisfactions d’ordre mondain. La logique de l'incarnation également, tout en inscrivant notre action dans le monde, projette notre vérité (...) au-delà de lui, en Dieu seul. La fin ultime est pascale : en lien avec l'humain et le monde, mais en rupture avec l'histoire et la nature, et non en prolongement ni en comblement de l’une ni de l'autre. La matrice apocalyptique disjoint le Règne de Dieu de l’ordre de ce monde. L'ultime habite et transforme le présent, mais il n’est pas le terme du déroulement du temps.Le chrétien est institué témoin du Règne de Dieu sur ce monde, « théâtre de sa gloire » : c'est pourquoi son espérance est hétérogène à ce monde. En tant que vertu théologale, elle n'oublie pas de faire mémoire du passé pour se disposer à recevoir le futur, mais elle ne fait pas du futur qui vient de Dieu l'accomplissement d'un sens de l'histoire, pas plus que l’éternité ne se situe sur la ligne du temps. The political deviations in the 19th century of the theme of the Kingdom of God and of Messianic expectations, and the disillusions that are the result today, invite us to underline better the theological character of Christian hope connected with faith in a creator God.To avow the creation, indeed, desacralizes nature and, therefore, also history, thereby sending the ultimate end beyond aspirations to satisfactions of a worldly kind. The logic of the Incarnation, while writing our action in the world, also projects our truth beyond it, in God alone. The ultimate end is paschal : in connection with the human and the world, but in rupture with history and nature, and not in prolonging nor in filling up of the one nor of the other. The apocalyptic matrix disconnects the Kingdom of God from the nature of this world. The ultimate inhabits and transforms the present, but it is not the end of the passing of time.The Christian is made witness to the Kingdom of God in this world, « theatre of his glory » : that is why his hope is heterogeneous to this world. As a theological virtue it does not fail to remember the past in order to dispose itself to receive the future. But hope does not make of the future that comes from God the accomplishment of a sense of history, no more than eternity is situated on the time-line. (shrink)

Les sociétés contemporaines tendent à ne plus connaître que les réalités individuelles et une perspective générale hors déterminations spécifiées. D'où la mise à l'écart de toute tradition, religieuse ou culturelle, et un refoulement de ce qui les portait. Cet ouvrage entend promouvoir une reconnaissance de la pluralité des voies de l'humain, mais sans juxtaposition communautariste, et préconise la mise en place de conditions de confrontations sur fond de différends fructueux et d'hétérogénéité foncière. C'est peut-être notre seule chance pour l'avènement de (...) chacun et un renouvellement social. Cela passera par des enjeux à faire réapparaître à l'encontre d'insidieuses neutralisations, et requiert des régimes de raison divers mais tous développés suivant un mode de rationalité publique. Sont ici en cause nos identités, nos rapports au passé et nos imaginations d'avenir, ainsi que ce qui nous y mobilise. (shrink)

Bultmann a-t-il été en partie victime d’une certaine « logique du protestantisme » ? R. Marlé a posé la question. Un théologien protestant peut être d’accord pour le fond avec la critique catholique, mais en la reprenant dans un esprit différent qui fera valoir la particula veri propre à Bultmann. On passera en revue à cet effet les quatre principaux griefs qui lui sont adressés.a) Réduction, au profit de la foi, de l’objectivité de l’historique et de celle du monde. — (...) L’objectivité à revendiquer est celle des données de la croyance, qui sont incarnées, et celle du monde comme lieu de salut. b) Survalorisation de la subjectivité de l’acte de foi au détriment de son contenu. — La particularité de l’engagement de foi dans le présent doit être maintenue, intégrée à une mémoire et à un corps de symbolismes et de références. c) Rejet de la révélation de Dieu à l’extérieur de la raison et de l’expérience historique. — Contre un refus radical à l’excès des médiations de la croyance, on maintiendra que Dieu est « pensable », sans que cela revienne à le « comprendre ». d) Insuffisance de la conception de la théologie comme simple intellectus fidei. — L’exercice théologique doit se déployer sous un horizon universel, mais aussi à un niveau socio-culturel attentif à toutes les inscriptions du religieux dans l’histoire et les mentalités.En définitive, on peut tenir le « fidéisme » du Bultmann pour l’illustration d’un « destin protestant », sans qu’il ait renié pour autant la théologie dialectique, mais pas davantage la théologie libérale, en tant que la première est une riposte articulée à la modernité et non un retour en arrière.Was Bultmann, to some extent, a victim of a certain “Protestant logic”? R. Marlé asked that question. A Protestant theologian can fundamentally agree with the Catholic position but take it in a different spirit, which would highlight the particula veri proper to Bultmann. The four principal complaints addressed to Bultmann in this matter will be reviewed.a) Reduction, in favor of the faith, of the objectivity of the historical and that of the world. — The objectivity demanded is for the tenets of belief, which are incarnate, and for a world as the place of salvation. b) Overvaluing of the subjectivity of the act of faith to the detriment of its content. — The particularity of the engagement of faith in the present must be upheld, integrated into a memory and a body of symbolisms and references. c) Rejection of the revelation of God outside reason and historical experience. — Against a radical refusal of the excess of mediations of belief, one can hold that God is “thinkable”, without being “understood”. d) Lack of the conception of theology as simple intellectus fidei. —The theological task should spread itself under a universal horizon, but also to a socio-cultural level that is attentive to all the inscriptions of the religious in history and mentalities.Finally, one can hold the “fideism” of Bultmann as an illustration of a “Protestant destiny”, without necessarily denying dialectical theology. Nor, indeed, liberal theology, in so far as the former is an articulated reply to modernity and not a return to the past. (shrink)

Une des caractéristiques de l'architecture de la Grèce du Sud aux IXe-XIIe s. est l'utilisation d'appareils où les blocs ont une place prépondérante. Ces appareils peuvent être classés selon des critères morphologiques. C'est ainsi que sont décrits neuf types comprenant le grand appareil rectangulaire, caractéristique du XIIe s., l'appareil cloisonné à croix, surtout représenté au XIe s., et leurs dérivés (appareil rectangulaire irrégulier, appareil à moellons quadrangulaires, appareil mixte, grand appareil hétérogène, grand appareil rectangulaire cloisonné, appareil cloisonné à mégalithes, appareil (...) à montants et remplissage et appareil à moellons quadrangulaires à croix), ainsi que l'appareil cyclopéen qui est particulier au Magne et date de la fin du Xe- début du XIe s. Cette classification a par ailleurs permis d'émettre de nouvelles hypothèses sur la datation de certains édifices tels que le catholicon d'Ossios Loukas, Saint-Nicolas-aux-Champs, la Dormition de la Vierge de Merbaka ou certaines églises du Magne. (shrink)

RESUMO O objetivo do artigo é analisar como se constituem axiologicamente os discursos de réus do crime de feminicídio no Tribunal do Júri. Sob perspectiva da Análise Dialógica do Discurso (ADD), analisamos dois depoimentos de assassinos, colhidos no triênio 2018-2020. A partir das camadas componentes da dimensão extralinguística dos enunciados eleitos para análise, os resultados apontam: a) no cronotopo do Júri, os discursos dos réus se manifestam defensivo-vitimistas-acusativos; b) na esfera ideológica jurídica, constituem-se híbridos, íntimo-cotidianos, morais e legais; c) na (...) situação específica de interação discursiva, concretizam-se profórmico-hierárquico-bivocais, perpassados de relações dialógicas com leis. Já na dimensão linguística, estilístico e composionalmente, os assassinos discursivizam, em tensão, imagens negativas das mulheres vítimas, descritas como traidoras, enganadoras, ciumentas, histéricas, provocativas, desajustadas, agressivas, entre outras. Sobre si, constroem imagens de homens vitimados, perturbados e interpelados a agir. (shrink)

Heyes suggests that selective social learning comes in two varieties. One is common, domain general, and associative. The other is rare, domain specific, and metacognitive. We argue that this binary distinction cannot quite do the work she assigns it and sketch a framework in which additional strategies for selective social learning might be accommodated.

RESUMO O objetivo do artigo é analisar como se constituem axiologicamente os discursos de réus do crime de feminicídio no Tribunal do Júri. Sob perspectiva da Análise Dialógica do Discurso (ADD), analisamos dois depoimentos de assassinos, colhidos no triênio 2018-2020. A partir das camadas componentes da dimensão extralinguística dos enunciados eleitos para análise, os resultados apontam: a) no cronotopo do Júri, os discursos dos réus se manifestam defensivo-vitimistas-acusativos; b) na esfera ideológica jurídica, constituem-se híbridos, íntimo-cotidianos, morais e legais; c) na (...) situação específica de interação discursiva, concretizam-se profórmico-hierárquico-bivocais, perpassados de relações dialógicas com leis. Já na dimensão linguística, estilístico e composionalmente, os assassinos discursivizam, em tensão, imagens negativas das mulheres vítimas, descritas como traidoras, enganadoras, ciumentas, histéricas, provocativas, desajustadas, agressivas, entre outras. Sobre si, constroem imagens de homens vitimados, perturbados e interpelados a agir. (shrink)

Este trabalho discute os resultados de uma pesquisa de caráter longitudinal, que teve dois anos de duração, cujo objetivo foi investigar como crianças com idades entre 5 e 6 anos, matriculadas em uma instituição de Educação Infantil, se apropriam da linguagem escrita. Utiliza o método instrumental ou histórico-genético, elaborado por Vygotski (1997) e seus colaboradores, para estudar o desenvolvimento das funções psicológicas superiores. Os resultados da pesquisa indicaram que: a) as crianças compreendem a função mnemônica ou de registro antes de (...) terem o domínio do caráter alfabético da escrita; b) os modos como as professoras trabalham a linguagem escrita afetam/ influenciam os processos de apropriação da escrita; c) existem percursos de desenvolvimento da linguagem escrita nas crianças que não são únicos e lineares, mas que dependem das aprendizagens. (shrink)

History and chronicle, by B. Croce.--History as a system, by J. Ortega y Gasset.--The idea of history, by R. G. Collingwood.--The historian's purpose; history and metahistory, by A. Bullock.--What are historians trying to do? By H. Pirenne.--What are historical facts? By C. Becker.--The concept of scientific history, by I. Berlin.--Reason in history, by G. W. F. Hegel.--The hedgehog and the fox, by I. Berlin.--What is history? By E. H. Carr.--Faith and history, by R. Niebuhr.--The world and the west, by A. (...) Toynbee.--Debates with historians, by P. Geyl.--Has history any meaning? By K. R. Popper.--Historical inevitability, by I. Berlin.--On fortune and misfortune in history, by J. Burckhardt.--Selected readings (p. 179-181). (shrink)

Pobreza e educação: diálogos entre o passado e o presente, entre conformações e resistências docentes Resumo: Desde o século XIX, a pobreza tem sido objeto de governo em todos os âmbitos do Estado Brasileiro. No entanto, desde lá, a seu modo, a área educacional tem assumido fortemente essa tarefa para si, quer seja na política educacional ou na experiência docente. De fato, essa é uma questão importante, mas paradoxal. Por um lado, governam-se os pobres visando a sua liberdade; por outro, (...) para subjugá-los. A partir de aportes teórico-metodológicos de Michel Foucault, mas também de recortes analíticos de pesquisadores do campo da sociologia da educação e da história da educação brasileira, este artigo procura estabelecer diálogo com alguns aspectos atuais da experiência docente brasileira, tentando responder se, na prática, ela é capaz de analisar esse paradoxo e de agir frente a ele. Como conclusão, o artigo sugere que a analítica de tal questão depende, enormemente, da perspicácia da política educacional e dos professores para diagnosticarem o presente e o passado da educação, para, quem sabe, experimentar novas formas de educação com as populações pobres. Palavras-chave: Pobreza; Educação; Experiência docente. Poverty and education: dialogues between past and present, between conformations and resistance of teachers Abstract: Since the 19th century, poverty has been an object of government in all spheres of the Brazilian State. However, since then, the educational area has strongly assumed this task for itself in its own way, both in educational policy and in teaching experience. Indeed, this is an important but paradoxical issue. The poor are ruled with their freedom in mind on the one hand, and on the other, with their subjugation as an objective. Based on Michel Foucault's theoretical-methodological contributions, but also on analytical pieces by researchers in the field of sociology of education and the history of Brazilian education, this paper seeks to establish a dialogue with current aspects of the Brazilian teaching experience, trying to answer whether it is capable of analyzing this paradox and acting upon it in practice. In conclusion, the paper suggests that the analysis of such a matter greatly depends on the perspicacity of educational policy and teachers to diagnose the present and past of education in order to possibly experiment new forms of education with poor populations. Keywords: Poverty; Education; Teaching experience. Pauvreté et éducation: dialogues entre le passé et le présent, entre conformations et résistances des enseignants Résumé: Depuis le 19ème siècle, la question de la pauvreté a été l’objet du gouvernement dans tous les domaines de l’État brésilien. Cependant, depuis lors, à sa manière, le domaine de l'éducation a fortement assumé cette tâche, que ce soit en matière de politique éducative ou d'expérience d’enseignement. En fait, c'est une question importante, mais paradoxale. D'une part, les pauvres sont gouvernés pour leur liberté; mais aussi d'autre part, pour les soumettre. À partir des contributions théoriques et méthodologiques de Michel Foucault, mais également d'extraits analytiques de chercheurs dans le domaine de la sociologie de l'éducation et de l'histoire de l'éducation brésilienne, cet article cherche à établir un dialogue avec certains aspects actuels de l'expérience d'enseignement au Brésil, en essayant de répondre si, dans la pratique, elle est capable d'analyser ce paradoxe et d'agir face à ce dernier. En conclusion, l'article suggère que l'analyse d'une telle question depend, énormément, de la perspicacité de la politique éducative et des professeurs à diagnostiquer le présent et le passé de l'éducation, pour, on ne sait jamais, essayer de nouvelles formes d'éducation avec les populations pauvres. Mots-clés: Pauvreté; Éducation; Expérience d'enseignement. Data de registro: 14/05/2020 Data de aceite: 02/10/2020. (shrink)

Resumo Palavras-chave: : Keywords : Literacy. Written language. Children The work discusses the results of a longitudinal research, which lasted for two years, aiming at investigating how children aged between five and six years old, studying at a children education institution, appropriate themselves with the written language. It uses the instrumental or the historical-genetic method, elaborated by Vygotski (1997) and collaborators, in order to study the development of superior psychological functions. The results indicate: a) children acknowledge the mnemonic function or (...) the register one before realizing the alphabetical character of writing; b) the way written language is worked by teachers have an effect/ influence the processes of written appropriation; c) there are development ways of the written language in children that are not considered unique and linear, but are dependable of learning. Alfabetização. Escrita. Crianças. : Este trabalho discute os resultados de uma pesquisa de caráter longitudinal, que teve dois anos de duração, cujo objetivo foi investigar como crianças com idades entre 5 e 6 anos, matriculadas em uma instituição de Educação Infantil, se apropriam da linguagem escrita. Utiliza o método instrumental ou histórico-genético, elaborado por Vygotski (1997) e seus colaboradores, para estudar o desenvolvimento das funções psicológicas superiores. Os resultados da pesquisa indicaram que: a) as crianças compreendem a função mnemônica ou de registro antes de terem o domínio do caráter alfabético da escrita; b) os modos como as professoras trabalham a linguagem escrita afetam/ influenciam os processos de apropriação da escrita; c) existem percursos de desenvolvimento da linguagem escrita nas crianças que não são únicos e lineares, mas que dependem das aprendizagens. (shrink)

O presente artigo apresenta um estudo de caso sobre um serviço público que atende crianças, adolescentes e famílias vítimas de violência, abuso e exploração sexual. O objetivo foi compreender as percepções dos profissionais para esboçar uma análise das práticas sociais e relacionais da equipe para c..

From one of the world's most celebrated moral philosophers comes a thorough examination of the current American political crisis and recommendations for how to mend a divided country.

Theorists, historians, and artists address the precarious futurity of the notion of the future. Not long ago, a melancholic left and a manic neoliberalism seemed to arrive at an awkward consensus: the foreclosure of futurity. Whereas the former mourned the failure of its utopian project, the latter celebrated the triumph of a global marketplace. The radical hope of realizing a singularly different, more equitable future displaced by a belief that the future had already come to pass, limiting post-historical society to (...) an uneventful life of endless accumulation. Today, amidst an abundance of neofuturisms, posthumanisms, futurologies, speculative philosophies and accelerationist scenarios, there is as well an expanding awareness of a looming planetary catastrophe driven by the extractionist logic of capitalism. Despite this return to the future, the temporal horizon of our present moment is perhaps more aptly characterized by the “shrinking future” of just-in-time production, risk management, high-frequency trading, and the futures market. In Futurity Report, theorists, historians, and artists address the precarious futurity of the notion of the future itself. Contributors McKenzie Wark, China Miéville, Kerstin Stakemeier, Diedrich Diederichsen, Natascha Sadr Haghighian, Marina Vishmidt, Johannes Paul Raether, Felicity D. Scott, Silvia Maglioni, Graeme Thomson, Doreen Mende, Pedro Neves Marques, Achille Mbembe, Kodwo Eshun, Haytham El-Wardany, T. J. Demos, Ana Teixeira Pinto. (shrink)

En partant de cette figure de la vérité qu’est Baubô dans la préface du Gai Savoir de Nietzsche, cet article entend confronter une définition perspectiviste de la vérité à des approches du simulacre que l’on peut trouver chez deux artistes contemporaines, VALIE EXPORT et Gisèle Vienne. Dans les œuvres de l’une et de l’autre, nous pouvons repérer un déplacement : le corps qui est au cœur de ces pratiques n’est que faussement dévoilé et se joue des représentations pour « faire (...) monter les simulacres » (Gilles Deleuze, Logique du sens, p. 302). (shrink)

The philosophical theory of scientific explanation proposed here involves a radically new treatment of causality that accords with the pervasively statistical character of contemporary science. Wesley C. Salmon describes three fundamental conceptions of scientific explanation--the epistemic, modal, and ontic. He argues that the prevailing view is untenable and that the modal conception is scientifically out-dated. Significantly revising aspects of his earlier work, he defends a causal/mechanical theory that is a version of the ontic conception. Professor Salmon's theory furnishes a robust (...) argument for scientific realism akin to the argument that convinced twentieth-century physical scientists of the existence of atoms and molecules. To do justice to such notions as irreducibly statistical laws and statistical explanation, he offers a novel account of physical randomness. The transition from the "reviewed view" of scientific explanation to the causal/mechanical model requires fundamental rethinking of basic explanatory concepts. (shrink)

Les thèses défendues par Pierre Gisel invitent les théologiens chrétiens à s’interroger sur la place de leur recherche dans l’Église et dans l’Université. La théologie peut-elle se réduire à une théorie de la religion qui relierait à une transcendance indéterminée les phénomènes étudiés par les sciences des religions? C’est là, en vérité, un choix. Il n’est pas plus rationnel que celui d’une herméneutique de la foi, fondée sur l’événement Jésus-Christ et construite dans une large interdisciplinarité. C’est parce que la théologie (...) est confessante et critique qu’elle peut être à la fois ecclésiale et universitaire. À deux modèles exclusifs du statut social de la théologie, l’un intégral, l’autre libéral, on opposera un modèle dialogal, qui exige une implication forte des enseignants-chercheurs. L’avenir de la recherche serait toutefois préoccupant si les disciplines théologiques devaient s’y trouver dispersées. (shrink)

In this article I try to refute the so-called "libertarian" theory of free will, and to examine how our conclusion ought to modify our common attitudes of praise and blame. In attacking the libertarian view, I shall try to show that it cannot be consistently stated. That is, my dscussion will be an "analytic-philosophic" one. I shall neglect what I think is in practice an equally powerful method of attack on the libertarian: a challenge to state his theory in such (...) a way that it will fit in the modern biology and psychology, which are becoming increasingly physicalistic. (shrink)

Fanon and the Decolonization of Philosophy explores the range of ways in which Frantz Fanon's decolonization theory can reveal new answers to perennial philosophical questions and new paths to social justice. The aim is to show not just that Fanon's thought remains philosophically relevant, but that it is relevant to an even wider range of philosophical issues than has previously been realized. The essays in this book are written by both renowned Fanon scholars and new scholars who are emerging as (...) experts in aspects of Fanonian thought as diverse as humanistic psychiatry, the colonial roots of racial violence and marginalization, and decolonizing possibilities in law, academia, and tourism. In addition to examining philosophical concerns that arise from political decolonization movements, many of the essays turn to the discipline of philosophy itself and take up the challenge of suggesting ways that philosophy might liberate itself from colonial—and colonizing—assumptions. -/- This collection will be useful to those interested in political theory, feminist theory, existentialism, phenomenology, Africana studies, and Caribbean philosophy. Its Fanon-inspired vision of social justice is endorsed in the foreword by his daughter, Mireille Fanon-Mendès France, a noted human rights defender in the French-speaking world. -/- Contributions by Anna Carastathis; Nigel C. Gibson; Lewis R. Gordon; Peter Gratton; Ferit Güven; Mireille Fanon Mendès-France; Marilyn Nissim-Sabat; Olúfémi Táíwò; Mohammad H. Tamdgidi; Chloë Taylor and Sokthan Yeng. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Leibniz and Clarke on Miracles EZIO VAILATI IN ONE OF THE MOST tense moments of the exchange with Clarke, answering the accusation of removing God from the world, Leibniz curtly told his interlocutor he had explained the continual dependence of creation on God better than any other: But, says the author, this is all that I contended for. To this I answer: your humble servant for that, sir. Our (...) dispute consists in many other things. The question is, whether God does not act in the most regular and most perfect manner? Whether his machine is liable to disorders, which he is obliged to mend by extraordinary means? Whether the will of God can act without reason? Whether space is an absolute being? Also concerning the nature of miracles; and many such things, which make a wide difference between us.' ' Leibniz to Clarke, third letter, section 16, in A. Robinet, ed., Correspondance Leibniz-Clarke (Paris, 1957), 56-57. In the rest of the essay, the following abbreviations are used. S. Clarke, The Works (New York, 1978) = W, followed by volume and page. C. I. Gerhard, ed., Die Philosophische Schriften yon G. W. Leibniz (Hildesheim, 1961) = GP, followed by volume and page. C. I. Gerhard, ed., Die Mathematische Schriften yon G. W. Leibniz (Hildesheim, 1963) = GM, followed by volume and page. L. Loemker, ed., G. W. Leibniz. Philosophical Papers and Letters (Dordrecht, 1976) = L, followed by page. P. Remnant and J. Bennett, trans. & eds., G. W. Leibniz. New Essays on Human Understanding = NE, followed by book, chapter, and section. A. Robinet, ed., CorrtsporldangtLeibniz-Clarke (Paris, 1957) = CI, followed by letter number and section for Clarke's letters to Leibniz; Lz, followed by letter number and section for Leibniz's letters to Clarke; R, followed by page number, for other material. Since I refer to Clarke's and Leibniz's letters by letter number and paragraph, the reader can consult any edition of the Leibniz-Clarke correspondence. The most common edition of the correspondence in English is H. G. Alexander, ed., The Leibniz-Clarke Corresporu~gnge(Manchester, 1956). In addition to the correspondence it contains a helpful introduction, Clarke's appendix to the correspondence, relevant extracts from Newton's works and from Leibniz's letters relating to the correspondence, all translated into English. Robinet's edition is in effect a critical edition, containing the correspondence, various drafts by Leibniz, and relevant letters by Leibniz and his correspondents. However, it does not contain Clarke's appendix to his edition of the correspondence. Alexander's and Robinet's editions complement each other. However, neither contains Clarke's own marginal additions to the Boyle Lectures, in which he explicitly refers to Leibniz or to the correspondence. [563] 564 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER i99 5 At first sight, the reference to miracles as one of the main issues of the correspondence may seem odd. When thinking about miracles and the seventeenth century, one is likely to think about Spinoza's impassioned attempt to prove that they are impossible.' Indeed, one may even think of miracles as belonging to an odd and antiquated frame of thought in fundamental antithesis with the new world-view brought about by modern science and soon to be swept away. However, this view would be wrong. Many of the philosopherscientists who directly brought about the scientific revolution, or like Clarke were closely associated with it, did believe in miracles and engaged in debates concerning their possibility and their evidential role in support of Christianity.3 Furthermore, in both Leibniz and Clarke the topic of miracles was connected with significant metaphysical issues of the power of creatures and the nature of natural laws. On these Clarke and Leibniz disagreed deeply, and consequently to a large extent the issue of miracles became a rallying cry for a deeper confrontation. In this essay, we shall look first at Clarke's and Leibniz's views on miracles in works preceding their exchange, and then at the correspondence itself. 1. CLARKE Since Clarke was a divine, it is not surprising that the motivations behind his interest in miracles were mainly apologetic. However, it would be a mistake to attribute that interest merely to his... (shrink)

A orientação filosófica de João Mendes Júnior, por E. de Figueiredo Ferraz.--Pressupostos filosófico-jurídicos da revisão constitucional, por T. Cavalcanti Filho.--A justiça como história, por R. Cirell Czerna.--As regras de trato social em confronto com o direito, por D. de Santis Garcia.--Estado e direito, por C. Ashcar.--Doutrinas interpretativas do fenômeno jurídico, por J. Cretella Júnior.

What is post-truth? -- Science denial as a road map for understanding post-truth -- The roots of cognitive bias -- The decline of traditional media -- The rise of social media and the problem of fake news -- Did post-modernism lead to post-truth? -- Fighting post-truth.

_Rhetoric_ is the sixth volume in The New Hackett Aristotle series, a series featuring translations, with Introductions and Notes, by C. D. C. Reeve, Delta Kappa Epsilon Distinguished Professor of Philosophy at The University of North Carolina at Chapel Hill. The series will eventually include all of Aristotle's works.

An overview of contemporary part-whole theories, with reference to both their axiomatic developments and their philosophical underpinnings.

In lieu of an abstract, here is a brief excerpt of the content:Piety, Justice, and the Unity of VirtueMark L. McPherranNo doubt the Socrates of the Euthyphro would be delighted to encounter many of its readers, offering as they do an audience of piety-seeking interlocutors, eager to mend the dialogical breach created by Euthyphro’s sudden departure. Socrates’ enthusiasm for this pursuit is at least as intense and comprehensible as theirs. We are told, after all, that he will never abandon his (...) quest for knowledge of “what the pious is” (15c–16a), since not only is this enterprise both pious and “inconceivably happy” (cf. Ap. 41c3–4) in itself,1 but coming to understand piety would allow one to “live better the rest of one’s life,” (15e7–16a4), especially should its continuation be threatened by a charge of impiety (3b–d, 5a–c, 12e, 15e–16a).2 My own search here is no less happy and ambitious, since I wish to uncover Socrates’ own, implicit understanding of piety and its relation to his claim elsewhere that “the virtues are one.”3 The account of this I shall provide will also touch on Platonic piety, although this notion obviously rests on a tendentious distinction. Nevertheless, there do seem to be some interesting differences between the way piety is treated in elenctic dialogues such as the Euthyphro and Protagoras, and the more explicitly theory-laden, constructive works such as the Republic and Laws. I shall later characterize [End Page 299] these differences, primarily in terms of the more carefully articulated, internalist moral psychology of the Republic.42. SOCRATIC PIETYThe distinct phenomena the term “religion” popularly designates for us were for the Greeks seamlessly integrated into everyday life. Thus, it is natural that the term “piety”—εὐσέβεια—carried a wider sense than our English equivalent commonly does: it concerned not only one’s immediate relation to the gods—emphasizing proper religious conduct and carrying a sense of respect and fear towards divinity (concomitant with a grasp of one’s own mortal limits)—but also often designated appropriate behavior towards parents, native land, and the dead.5 It is to this rough, inclusive conception of piety that Euthyphro appeals when confronted by Socrates on the Porch of the King (2a–6a). Moreover, and despite his own shockingly irreverent attempt at father-bashing and the subsequent elenctic drubbing he then receives from Socrates, toward the close of the dialogue Euthyphro still manages to envision piety in the quasi-traditionalist fashion with which he began—as “a knowledge of how to ensure the preservation of families and states by gratifying the gods through proper prayer and sacrifice” (14b; cf. 14c–15c).6 It is, however, precisely [End Page 300] at this dramatic juncture (14a–c) that we find—arguably—the final elements of a Socratically-acceptable conception of piety; one that builds upon Euthyphro’s initial concession to Socrates that piety and “human justice” are to be distinguished from one another (11e–12e). This, in turn, is a move that in principle forces Euthyphro to disengage from those aspects of the traditional conception of piety which would—from Socrates’ perspective—conflate the two.7 Recent challenges to this reading, however, have seen in Euthyphro’s initial holism not the heterogeneous presumptions of popular thought, but a semi-sophisticated grasp of the Socratic unity of the virtues.8 And since it does appear that the character Euthyphro is designed to serve not only as a hubristically-inflated, Homeric “fundamentalist,” but as an odd and Sophistically-influenced doppelgänger of Socrates as well—a lesson, that is, in what Socrates both is and is not—it now seems worthwhile to reexamine the view that Socratic piety is but a part and not the whole of justice.9Turning to our text, then, we discover that following the failure of Euthyphro’s initial definitional attempts to specify the nature of pious action and the resulting aporetic interlude, Socrates is willing to offer Euthyphro renewed assistance (11e1–4). This he does by asking whether all the just is pious, or whether justice is broader than piety such that piety is then merely a “part” (μóϱιον) of justice (11e4–12e5). Subsequent to his explanation of these alternatives, Socrates... (shrink)

A critical survey of the main philosophical theories about events and event talk, organized in three main sections: (i) Events and Other Categories (Events vs. Objects; Events vs. Facts; Events vs. Properties; Events vs. Times); (ii) Types of Events (Activities, Accomplishments, Achievements, and States; Static and Dynamic Events; Actions and Bodily Movements; Mental and Physical Events; Negative Events); (iii) Existence, Identity, and Indeterminacy.

Publication du matériel amphorique recueilli lors de la fouille du quartier de la porte du Silène. Les amphores ou fragments d'amphores s'échelonnent du vie s. au me s. av. J.-C. Les vases importés proviennent surtout de la Grèce de l'Est (Chios, Samos, Milet, Lesbos, Rhodes et peut-être Glazomènes et Cos), mais il y a aussi des exemplaires issus d'ateliers de Mendé, de Corcyre et de Corinthe. Grâce à la découverte d'un lot de dix amphores rangées dans le cellier d'une maison, (...) on apporte la preuve que ce genre de récipient pouvait jouir d'une grande longévité. Il a été possible enfin d'enrichir la typologie des amphores thasiennes par la mise en évidence d'une forme nouvelle, créée vraisemblablement à l'époque archaïque, et en tout cas avant le milieu du ve s. (shrink)