This volume is the second instalment in the new critical edition of Lev Shestov's complete works which has been entrusted to the Director of the Lev Shestov Society, Dr Ramona Fotiade, by the French publisher, Le Bruit du Temps.

This volume is the second instalment in the new critical edition of Lev Shestov's complete works which has been entrusted to the Director of the Lev Shestov Society, Dr Ramona Fotiade, by the French publisher, Le Bruit du Temps.

Although the enactive approach has been very successful in explaining many basic social interactions in terms of embodied practices, there is still much work to be done when it comes to higher forms of social cognition. In this article, we discuss and evaluate two recent proposals by Shaun Gallagher and Daniel Hutto that try to bridge this ‘cognitive gap’ by appealing to the notion of narrative practice. Although we are enthusiastic about these proposals, we argue that (i) it is difficult (...) to see them as continuous with the enactivist notion of direct coupling, and (ii) the failure to account for folk psychological action interpretation suggests that the enactive approach should adopt a broader notion of coupling. (shrink)

¿Cómo debe entenderse que una de las innovaciones de mayor alcance epocal del pensamiento cartesiano, a saber, su duda metódica, no haya sido adoptada por la inmediata posteridad filosófica de Descartes? Este artículo investiga las razones de esta supuesta desaparición de la duda en las filosofías de Spinoza y Leibniz mediante una revisión del rol de la duda en las Meditaciones de Descartes. Partiendo de una caracterización del proyecto cartesiano como la búsqueda del fundamento, el artículo muestra que la interpretación (...) de Descartes de la realidad inmediata en términos de representación constituye en realidad la apoteosis de una concepción más antigua que percibe la totalidad de lo ente como contingente y vana. De este modo, la duda no es la suspensión libre del juicio, sino el inevitable estado de irresolución que se deriva de la falta de solidez ontológica que muestra la realidad inmediata entendida como imagen o representación. Se muestra entonces que el pensamiento postcartesiano propiamente no elimina la duda, sino que la incorpora como un supuesto básico, lo cual explica por qué no hay un lugar definido para la misma en el discurso. El desarrollo ulterior del pensamiento moderno puede ser explicado de modo decisivo por medio de esta asimilación implícita de la duda y sus consecuencias. (shrink)

¿Cómo debe entenderse que una de las innovaciones de mayor alcance epocal del pensamiento cartesiano, a saber, su duda metódica, no haya sido adoptada por la inmediata posteridad filosófica de Descartes? Este artículo investiga las razones de esta supuesta desaparición de la duda en las filosofías de Spinoza y Leibniz mediante una revisión del rol de la duda en las Meditaciones de Descartes. Partiendo de una caracterización del proyecto cartesiano como la búsqueda del fundamento, el artículo muestra que la interpretación (...) de Descartes de la realidad inmediata en términos de representación constituye en realidad la apoteosis de una concepción más antigua que percibe la totalidad de lo ente como contingente y vana. De este modo, la duda no es la suspensión libre del juicio, sino el inevitable estado de irresolución que se deriva de la falta de solidez ontológica que muestra la realidad inmediata entendida como imagen o representación. Se muestra entonces que el pensamiento postcartesiano propiamente no elimina la duda, sino que la incorpora como un supuesto básico, lo cual explica por qué no hay un lugar definido para la misma en el discurso. El desarrollo ulterior del pensamiento moderno puede ser explicado de modo decisivo por medio de esta asimilación implícita de la duda y sus consecuencias. (shrink)

Abstract In this article, we investigate the merits of an enactive view of cognition for the contemporary debate about social cognition. If enactivism is to be a genuine alternative to classic cognitivism, it should be able to bridge the “cognitive gap”, i.e. provide us with a convincing account of those higher forms of cognition that have traditionally been the focus of its cognitivist opponents. We show that, when it comes to social cognition, current articulations of enactivism are—despite their celebrated successes (...) in explaining some cases of social interaction—not yet up to the task. This is because they (1) do not pay sufficient attention to the role of offline processing or “decoupling”, and (2) obscure the cognitive gap by overemphasizing the role of phenomenology. We argue that the main challenge for the enactive view will be to acknowledge the importance of both coupled (online) and decoupled (offline) processes for basic and advanced forms of (social) cognition. To meet this challenge, we articulate a dynamic embodied view of cognition. We illustrate the fruitfulness of this approach by recourse to recent findings on false belief understanding. Content Type Journal Article Pages 1-23 DOI 10.1007/s11097-011-9223-1 Authors Leon C. de Bruin, Department of Philosophy II, Ruhr-University Bochum, Universitätsstr. 150, 44801 Bochum, Germany Lena Kästner, Department of Philosophy II, Ruhr-University Bochum, Universitätsstr. 150, 44801 Bochum, Germany Journal Phenomenology and the Cognitive Sciences Online ISSN 1572-8676 Print ISSN 1568-7759. (shrink)

Édition du troisième sophisma « Omnis homo de necessitate est animal » du ms. Paris, BnF Lat. 16135. Le texte anonyme, contenu aux f. 99rb-103vb, appartient à la seconde collection de sophismata transmis dans ce codex légué à l’Université de Paris par Étienne de Genève socius du Collège de Sorbonne, après avoir été maître ès arts à Paris dans les années 1270. Il offre un panorama des principales positions soutenues au xiiie siècle par les Antiqui et les Moderni sur la (...) sémantique des termes vides, la distinction entre l’esse essentiae et l’esse existentiae, l’être effectif et l’être logique, le temps et la modalité. (shrink)

Deictic (or pointing) gestures are traditionally known to have a simple function: to supply something as the referent of a demonstrative linguistic expression. I argue that deixis can have a more complex function. A deictic gesture can be used to _say something_ in conversation and can thereby become a full discourse move in its own right. To capture this phenomenon, which I call _rich demonstration_, I present an update semantics on which deictic gestures can indicate situations from a conversation’s context (...) and those situations coherently connect to prior discourse to generate information. (shrink)

Empirical evidence suggests that people often confabulate when they are asked about their choices or reasons for action. The implications of these studies are the topic of intense debate in philosophy and the cognitive sciences. An important question in this debate is whether the confabulation studies pose a serious threat to the possibility of self-knowledge. In this paper we are not primarily interested in the consequences of confabulation for self-knowledge. Instead, we focus on a different issue: what confabulation implies for (...) the special status of self-attributions, i.e. first-person authority. In the first part of the paper, we propose that FPA is based on a capacity for self-regulation. Accordingly, FPA depends on the extent to which we are able to bridge the gap between our sayings and doings by aligning our actions with our avowed self-ascriptions and vice versa. FPA is withheld when we fail at such re-alignment. In the second part of the paper, we contrast our view with the accounts of Scaife and Bortolotti :227–249, 2018). We claim that the apparent fact that we cannot reliably distinguish, from a first-person perspective, when we are confabulating and when we are not, does not necessarily undermine FPA. We argue that a systematic failure to align our actions with our self-ascriptions and vice-versa is a genuine threat to FPA. In the last part of the paper, we introduce the concept of self-know-how—the know-how embodied in the way one is disposed to relate to oneself in making sense of oneself with or in the face of others—and briefly explored the importance of diminished or absent self-know-how in clinical cases. (shrink)

La vida y obra del polígrafo granadino Lisān al-Dīn Ibn al-Ḫaṭīb (m. 776/1374) sigue siendo fuente de importantes estudios y traducciones habida cuenta de que su prolija producción literaria está repleta de valiosos testimonios históricos y personales que sitúan a su autor como un personaje destacado en la transmisión del conocimiento en el Mediterráneo islámico. En la difusión de su obra y prestigio jugó un papel fundamental la copia manuscrita de su obra al-Iḥāṭa fī aḫbār Ġarnāṭa que Ibn al-Ḫaṭīb envió (...) en vida (768/1366), a través de su hijo ʿAlī, a la ḫānqāh de Saʿīd al-suʿadāʾ de El Cairo, regida por el tremeceno Ibn Abī Ḥaǧala (m. 776/1375). El conocimiento de esta copia ha llegado hasta nosotros a través de otro tremeceno, al-Maqqarī (m. 1041/1632) y su monumental obra, Nafḥ al-ṭīb, en honor al sabio granadino. Gracias a ella sabemos, entre otras cosas, que esta copia fue profusamente consultada y comentada en sus márgenes. Dos autores destacan por encima de los demás: el hijo del autor Abū l-Ḥasan ʿAlī (m. s. IX/XV), y el magrebí Ibn Marzūq (m. 781/1379). A través del estudio y la traducción de las notas manuscritas de este manuscrito cairota, este estudio pretende poner de relieve el valor de los marginalia como fuente documental, así como arrojar un poco más de luz sobre estas dos figuras, junto con al-Maqqarī, como piezas importantes en la transmisión y pervivencia de la obra de Ibn al-Ḫaṭīb en el Oriente islámico hasta al menos el siglo XI/XVII. (shrink)

According to the BD-model of mindreading, we primarily understand others in terms of beliefs and desires. In this article we review a number of objections against explicit versions of the BD-model, and discuss the prospects of using its implicit counterpart as an explanatory model of early emerging socio-cognitive abilities. Focusing on recent findings on so-called ‘implicit’ false belief understanding, we put forward a number of considerations against the adoption of an implicit BD-model. Finally, we explore a different way to make (...) sense of implicit false belief understanding in terms of keeping track of affordances. (shrink)

For many countries instrumental music tuition in secondary schools is a ubiquitous event that provides situated and personalized instruction in the learning of an instrument. Opportunities and methods through which teachers operate during the COVID-19 outbreak challenged music educators as to how they taught, engaged, and interacted with students across online platforms, with alarm over aerosol dispersement a major factor in maintaining online instrumental music tuition even as students returned to “normal” face to face classes. This qualitative study investigated the (...) practices employed by instrumental music educators in secondary schools in Melbourne, Australia, analyzing teacher perspectives to music tuition amidst the restriction of interaction with students remotely via online means. Thematic analysis of the interview transcripts revealed music educational approaches that fostered connection, empathy and receptiveness to relationship-building, guiding students in slower and deeper learner-centered approaches, asserting pedagogical practices that reinforced and promoted interpersonal connectedness in and through musical experience and discovery. These findings provide a framework for how music educators can facilitate connection, motivation and student autonomy generating personal meaning and commitment to music making and the learning relationship, which can translate to significant student learning and value in the learning music. Exploring teachers’ pedagogical practices and behaviors within this dyadic teacher-student relationship is a significant addition to the literature, enabling the consideration of the type of connective behaviors required to stimulate and develop long-term interest in music. (shrink)

We challenge Gallagher’s distinction between the sense of ownership and the sense of agency as two separable modalities of experience of the minimal self and argue that a careful investigation of the examples provided to promote this distinction in fact reveals that SO and SA are intimately related and modulate each other. We propose a way to differentiate between the various notions of SO and SA that are currently used interchangeably in the debate, and suggest a more gradual reading of (...) the two that allows for various blends of SO and SA. Such an approach not only provides us with a richer phenomenology but also with a more parsimonious view of the minimal self. (shrink)

Proponents of mindshaping argue that third-person folk psychology is not primarily about "reading" mental states for the purpose of behavior prediction and explanation. Instead, they claim that third-person folk psychology is first and foremost a regulative practice -- one that "shapes" mental states in accordance with the norms of a shared folk psychological framework. This paper investigates to what extent the core assumptions behind the mindshaping hypothesis are compatible with an account of first-person folk psychology that is based on the (...) notion of "self-regulative agency.". (shrink)

La obra del economista chileno Manfred Max-Neef contiene múltiples referencias a filósofos como Aristóteles, Giordano Bruno, Schelling, entre otros, y corrientes filosóficas como el humanismo, el anarquismo y la Ecología Profunda, que encuadran y contextualizan su pensamiento en una actitud crítica y heterodoxa con respecto a la economía. Max-Neef recorre la historia del pensamiento occidental para profundizar y comprender por qué hemos llegado a la actual situación de crisis socioambiental y, a su vez, soñar por un futuro que aún no (...) está escrito. Los fundamentos filosóficos de este economista abarcan desde el plano ontológico, el epistemológico, el estético y el ético. No como planos separados, sino interrelacionados e interconectados. (shrink)

Consciousness, Reductionism and the Explanatory Gap: Investigations in Honor of Rudolf Carnap Content Type Journal Article Pages 1-3 DOI 10.1007/s11406-010-9272-7 Authors Leon de Bruin, Institut für Philosophie II, Ruhr-Universität Bochum, Universitätsstr. 150, 44801 Bochum, Germany Albert Newen, Institut für Philosophie II, Ruhr-Universität Bochum, Universitätsstr. 150, 44801 Bochum, Germany Journal Philosophia Online ISSN 1574-9274 Print ISSN 0048-3893 Journal Volume Volume 39 Journal Issue Volume 39, Number 1.

This paper proposes a reassessment of Hegel’s critical reading of Spinoza and of the charge of acosmism, for which this reading is known. We argue that this charge is actually the consequence of a more fundamental criticism, namely Spinoza’s presumable inability to conceive the unity of the finite and the infinite. According to Hegel, the infinite and the finite remain two poles apart in Spinoza’s metaphysics, which thus fails to be a true monism, insofar as it contains an irreducible duality. (...) Against this reading, we argue that Spinoza’s conception of the causal co-determination of finite modes entails the acknowledgment of their essentially infinite nature. The study of this particular instance of coincidentia oppositorum enables to counter some of Hegel’s criticisms as well as to illuminate a fairly unexplored aspect of Spinoza’s substance monism. (shrink)

This paper proposes a reassessment of Hegel’s critical reading of Spinoza and of the charge of acosmism, for which this reading is known. We argue that this charge is actually the consequence of a more fundamental criticism, namely Spinoza’s presumable inability to conceive the unity of the finite and the infinite. According to Hegel, the infinite and the finite remain two poles apart in Spinoza’s metaphysics, which thus fails to be a true monism, insofar as it contains an irreducible duality. (...) Against this reading, we argue that Spinoza’s conception of the causal co-determination of finite modes entails the acknowledgment of their essentially infinite nature. The study of this particular instance of coincidentia oppositorum enables to counter some of Hegel’s criticisms as well as to illuminate a fairly unexplored aspect of Spinoza’s substance monism. (shrink)

Criteria of identity should mirror the identity relation in being reflexive, symmetrical, and transitive. However, this logical requirement is only rarely met by the criteria that we are most inclined to propose as candidates. The present paper addresses the question how such obvious candidates are best approximated by means of relations that have all of the aforementioned features, i.e., which are equivalence relations. This question divides into two more basic questions. First, what is to be considered a ‘best’ approximation. And (...) second, how can these best approximations be found? In answering these questions, we both rely on and constructively criticize ground-breaking work done by Timothy Williamson. Guiding ideas of our approach are that we allow approximations by means of overlapping equivalence-relations, and that closeness of approximation is measured in terms of the number of mistakes made by the approximation when compared to the obvious candidate criterion. (shrink)

O movimento Hare Krishna se tornou bastante popular no Ocidente, principalmente entre os anos 1960 e 1980 intrigando aqueles que esperavam por um campo religioso ocidental constituído somente pelas manifestações de cunho judaico-cristão. No entanto, em torno do tema, estudiosos e praticantes têm pensado sobre o que constituiria o movimento, deixando uma questão que parece não estar respondida claramente: seria o Hare Krishna um “novo” movimento religioso ou uma “antiga” tradição hindu? Para tentar responder a essa problemática, faremos uma análise (...) da história da tradição precedente e às autorrepresentações do movimento Hare Krishna. (shrink)

Acquaintance with the name of argument against the vacuum, the present syllogism in René Descartes’ The Principles of Philosophy of 1644 must be extended to any form of continuum space. This article studies it from the point of view of Logic, with the purpose of revealing its petitio principii in relation with the analytical judgments. Hereby, as a result of review the foremost historic sources from where Kant obtains his famous division of the judgments in analytical and synthetic, we will (...) be able to understand the best method to discern about them and to demonstrate the subdivision that we need to establish inside the analytical judgments. (shrink)

A series of unnoticeably small changes in an observable property may add up to a noticeable change. Crispin Wright has used this fact to prove that perceptual indiscriminability is a non-transitive relation. Delia Graff has recently argued that there is a 'tension' between Wright's assumptions. But Graff has misunderstood one of these, that 'phenomenal continua' are possible; and the other, that our powers of discrimination are finite, is sound. If the first assumption is properly understood, it is not in tension (...) with but is actually implied by the second, given a plausible physical assumption. (shrink)

This article sets forth a compositional model of ideology by drawing on the tradition of historical materialism and further developing its insights into the aesthetic composition of reality. It demonstrates how ideology is not simply a set of false beliefs but is rather the process by which social agents are composed over time in every dimension of their existence, including their thoughts, practices, perceptions, representations, values, affects, desires, and unconscious drives. By working through a number of diverse debates and authors—ranging (...) from Karl Marx and Friedrich Engels to Louis Althusser, Eduardo Galeano, Rosaura Sánchez, and Paulo Freire—it thereby elucidates how ideology is best understood as an aesthetic process that includes aspect of sense and sense-making, and that therefore requires a collective, cultural revolution as its antidote. (shrink)

A literatura é uma das expressões artísticas mais significativas na história das civilizações, porque o homem constrói o mundo real e imaginário. Ao analisarmos o ensino da literatura, nota-se o quanto o trabalho com essa arte, em sala de aula tem demonstrado um tanto quanto ineficaz, haja vista falta de cultura literária por parte dos estudantes. Nesse contexto, é visto na Literatura de Cordel uma fonte alternativa de trabalho com a prática literária, pois esta carrega importantes marcas e traços de (...) nossa história e cultura popular. O capítulo propõe uma intervenção pedagógica em turmas de 9º ano do Ensino Fundamental, a partir da utilização da Literatura de Cordel, fundamentada pela metodologia da Sequência Básica sugerida por Cosson (2021). Por meio de ações organizadas e sistematizadas somos capazes de proporcionar o acesso a outras leituras contribuindo para a formação do futuro leitor.Palavras chaves: Leitura. Literatura de Cordel. Letramento Literário. (shrink)