Straipsnyje, remiantis tarptautinio jaunimo delinkvencijos ir viktimizacijos kiekybinio tyrimo ISRD, kuris Lietuvoje atliktas 2006 m., 2013 m. ir 2022 m., duomenimis, nagrinėjamas jaunuolių, gimusių po 1990-ųjų metų Lietuvoje, turtinio ir smurtinio pobūdžio delinkventinis elgesys. Keliant klausimą, kaip keitėsi šio pobūdžio delinkventinio elgesio dinamika, kiek ji atliepė registruotų nepilnamečių nusikalstamų veikų tendencijas bei kiek lytis išliko kaip delinkventinį elgesį diferencijuojantis veiksnys, straipsnyje lyginamos trijų amžiaus kohortų, jaunuolių, gimusių 1991–1993 m., 1998–2000 m. ir 2007–2009 m., apklausų duomenys. Tyrimo rezultatai atskleidė delinkventinio elgesio (...) tarp kohortų skirtumus, o naujausio tyrimo rezultatai leidžia teigti, kad 2007–2009 m. gimusiųjų amžiaus kohortoje delinkventinis elgesys būdingas tiek vaikinams, tiek merginoms, ir šie jaunuoliai labiau pasižymi turtinio, o ne smurtinio pobūdžio delinkventiniu elgesiu. (shrink)

This article analyses the role of discussion in university studies in the context of Socrates’ philosophy of education. The article begins with a discussion of the relevance and continuity of Socrates’ ideas on philosophical education in the contemporary educational space and highlights the importance of Socratic discussion in university studies. It is argued that discussion contributes to the development of one of the most essential skills of the 21st century, i.e. critical thinking, which encompasses the totality of analytical, social and (...) personal skills. The paper also points out that Socratic pedagogy of discussions and humanistic education contribute to organising student-centred studies and enable the consolidation of lifelong learning. These competencies and skills are becoming a priority educational objective in the current age when knowledge, technology and the world are constantly changing and renewing.The second part of the paper deals with the specificities and polarities of the discussion process. The distinction between authentic and inauthentic discussion is made in the context of Socrates versus the Sophists. Much attention is paid to highlighting the difference between authentic discussion and inauthentic one as pseudo-discussion to provide pathways and guidelines for the implementation of authentic dialogue in the study process. (shrink)

In ‘Avoiding the Myth of the Given’, McDowell revisits the main themes of Mind and World in order to make two important corrections: first, he does not longer believe that the content of perceptual...

The article analyzes cultural crisis as a decline in human existential creativity. A review of the problematic nature of the conception of creativity shows that this concept is not strictly defined. Non-classical philosophers were among the first to theoretically ground the importance of creativity for an individual, their quality of life, the well-being of society, and the development of culture. From this philosophical perspective, it is shown that a human being has, as a natural creative faculty, an innate ability to (...) create. This existential human creativity can be defined as the self-development of one's personality, the creation of one's life and environment. The causes and consequences of a decline in creativity are analyzed in the context of Spengler's conception of cultural crisis. The conclusion is reached that creative activity and creativity can be taken to be the most profound goal of a personality and its most perfect form of existence. From this existential creativity stems an authenticity of life, a creation of spiritual values, and an improvement and development of cultural forms. The disjunction of culture and civilization reveals that the establishment of an era of civilization and mass culture marks the decline of authentic culture as regards vibrant existential creative activity. (shrink)

The goal of this paper is to articulate a new solution to Kant’s third antinomy of pure reason, one that establishes the possibility ofincompatibilist freedom—the freedom presupposed by our traditional conceptions of moral responsibility, moral worth, and justice—without relying on the doctrine of transcendental idealism (TI). A discussion of Henry Allison’s “two-aspect” interpretation of Kant’s TI allows me both to criticize one of the best defenses of TI today and to advance my own TI-free solution to the third antinomy by (...) appeal to a thesis of epistemic modesty based on Paul Guyer’s realist interpretation of Kant’s theory of experience. According to this interpretation, the a priori forms of our sensibility and understanding are not forms that the mind imposes on a material whose real properties are unknowable to us but are instead forms that limit or filter the kinds of things we can experience and know. In particular, being causally determined is a real feature of things as they are in themselves, but the necessity and universality of our deterministic claims are relative, restricted to the objects of possible experience. Consequently, though a causally determined event cannot be free, the necessity and universality of determinism does not entail that free events (choices) cannot exist but that they cannot constitute objects of possible experience. After arguing that freedom is possible, I outline an argument for the reality of freedom, based on therequirements of morality. Finally, I argue that my view, though opposed to metaphysical naturalism, is consistent with scientific realism and methodological naturalism. (shrink)

En este artículo propongo una variedad de conceptualismo contra la objeción no conceptualista de acuerdo con la cual los enfoques no conceptualistas no serían capaces de explicar apropiadamente la percepción animal. En primer lugar, sintetizo la posición de McDowell sobre las mentes animales. En segundo lugar, señalo algunos problemas conceptuales en ella. En tercer lugar, sugiero una extensión del conceptualismo al reino animal a fin de resolver las inconsistencias de McDowell y de acomodar cierta evidencia empírica acerca de algunas capacidades (...) intelectuales atribuidas a algunos animales. Finalmente, presento dos argumentos para rechazar el no conceptualismo. La posición resultante es una versión mínima o deflacionada de conceptualismo de acuerdo con la cual ciertos animales no humanos son capaces de participar del espacio lógico de las razones aun cuando no sean capaces de justificar sus creencias o acciones. (shrink)

: This paper discusses the function and scope of incompatibilist or transcendental freedom in Kant's moral philosophy. The prevailing view among scholars, most notably Allison, is that the function of transcendental freedom is to enable us to articulate a first-person conception of ourselves as rational agents involved in deliberation and choice. Thus, the scope of transcendental freedom is rational agency in general. In order to perform this function, freedom has to be merely conceivable. Pace Allison, I argue that our first-person (...) conception is neutral with respect to causal determinism, and that the function of transcendental freedom is to provide the metaphysical conditions of the possibility of genuine moral responsibility and perfect justice, and to get rid of moral luck. In order to perform this function, transcendental freedom has to be not just conceivable, but metaphysically real. My view suggests that we only have reason to attribute freedom to ourselves in situations in which we are aware that the moral law commands us categorically. We do not have a similar reason to believe we are free in purely prudential choices. Thus, the scope of transcendental freedom is not rational agency in general, but only moral agency. (shrink)

In this paper we cast light on one form of dishonest behaviour in academia – contract cheating services. We examine how an agreement between a student and a contract cheating services provider is viewed from ethical and legal perspectives. For this purpose we carried out an analysis of contract cheating services as an agreement which, in Lithuania, is currently facing the challenge of implementing laws regarding contract cheating services as a violation of academic ethics. Taking into consideration recent jurisprudence, together (...) with social media articles, we conclude that while any agreement for contract cheating services is severely criticized in terms of ethics, the courts either do not regard this type of agreement as a violation of legal norms, or they inadequately apply legal remedies when such an agreement is deemed to be void. (shrink)

European Journal of Philosophy, Volume 30, Issue 2, Page 740-754, June 2022.

Brandom explains perceptual knowledge as the product of two distinguishable sorts of capacities: the capacity to reliably discriminate behaviorally between different sorts of stimuli; and the capacity to take up a position in the game of giving and asking for reasons. However, in focusing exclusively on the entitlement of observation reports, rather than on perception itself, Brandom passes over a conception of perceptual experience as a sort of contentful mental state. In this article, I argue that this is a blind (...) spot, which makes Brandom’s account of perceptual knowledge unable to properly accommodate the phenomenon of seeing aspects and to explain how we can justify the attributions of reliability to observers that make observation reports. (shrink)

This article presents the dual conception of legal regulation of funding of political parties. In general, funding of political parties is considered as part of public law, however, this article explains that it also could be understood as an institute of private law. When funding of political parties is analysed not only through the conception of public law, but also taking into consideration the idea of private law, it is possible to apply different (than usual) principles of legal regulation of (...) such relations. Those principles are followed in this article in order to reveal different practical problems pertaining to legal regulation of political party funding. A conclusion is made that the legal provisions on funding of political parties form an integral system that consists of both public law and private law provisions. The relations when natural and legal persons assign property to political parties are considered as part of private law and those property relations that are based on state subsidies to political parties or other financial support by the state are the object of public law regulation. In the case of Lithuania, all such relations are regulated by the Law on Funding of, and Control Over Funding of Political Parties and Political Campaigns, which is an act of private law and also a source of public law. The legal regulation that stems from this law is supplemented by the Civil Code of the Republic of Lithuania and other related laws. The legislator, while regulating the legal relations pertaining to the funding of political parties, and the courts, when dealing with disputes related to those relations, are advised to take into consideration the general principles of civil law. It is important to point out that some legal provisions of the Law on Funding of Political Parties that are in force as of 1 January 2012 are against those principles. A prohibition for legal persons and limitations for natural persons to fund political parties should be critically considered, since those restrictions limit the possibilities for private persons to dispose their property and for political parties – to acquire it. Moreover, it is important to point out that such restrictions can be circumvented by assigning property through a third party and by other legal means. In order to avoid such cases, it is recommended to provide an opportunity for natural and legal persons to fund political parties, but with reasonable limitations for such donations. (shrink)

The Sabbath is part of Jewish tradition. In Christianity it has taken on a new meaning. Both faiths saw it as a gift from God, a tool to affirm one’s spiritual creed and identity, and a way to maintain a distinct faith identity. The secularism of contemporary society has resulted in a misinterpretation of the purpose of Sunday rest and a disregard for the spiritual aspects that the Sunday celebration involves. A false perception of Sunday rest has emerged in modern (...) times: It is not perceived as a divine gift that enables a spiritual ministry, which leads to resistance and opposition to the restless anxiety of the consumerist world and serves as an alternative to advertising’s demanding presence in this world. This rest, as a gift from God, has been one of the most fundamental defining features of man’s connection with God throughout history. Since Christian antiquity, there has been substantial debate over how to observe this tremendous gift of rest. Rest was valued as a gift in the Jewish culture in a specific way that included defining the identity of the chosen people. Later, in the Christian tradition, it was connected to the celebration of Christ’s Resurrection and the spiritual healing He provided to the world. There has been much debate on the continuity and discontinuity between the Jewish Sabbath and the Christian Sunday, as well as on how the transition from the Sabbath to the Sunday celebration came about. The two qualities of the Jewish Sabbath – a day of rest and a day of religious celebration – have been transferred to the Christian Sunday but in a radically different context.Contribution: By analysing early Christian literature, this study aims to investigate how the concept of Sabbath rest was taken up and reconstructed in Christianity in the celebration of Sunday, and how spiritual work was a constant in the life of Christian communities up until the 4th century, when Sunday rest was established by law. Contrary to Rordorf’s opinions, this article aims to show that Christians, despite being physically obligated to work on Sundays, tacitly observed this day as a day of resurrection, emphasising the spiritual work of the virtues as their vehicle towards their entrance into the rest in God, even before Sunday became socially established as a day of rest (Heb 4:1–11). This study intends to show that this unique vision of the Sunday rest of the early church can be an element of resistance and an alternative to the demanding stress and restless anxiety of modern society. (shrink)

In Part VIII of Empiricism and the Philosophy of Mind, after criticizing one of the forms that the Myth of the Given adopts, Sellars presents his own conception of epistemic justification. This conception, along with his criticism of the framework of the Given, has had a great impact on the analytic philosophy of the second half of twentieth century, an impact that still persists today.1 In this article, I aim to examine Sellars's theory of epistemic justification in order to highlight (...) two important problems with it. The first concerns the justification of observation reports; the second concerns the understanding of those reports. Certainly, the problems I refer to have already been discussed by... (shrink)

The article presents social simulation from theoretical and philosophical perspectives as a prognostic tool for researching, analysing and anticipating communication and other processes in social environments. The first part discusses the phenomena of ontological and epistemological simulation, treating social simulation processes as epistemological ones. The second part analyses the attitude of the French sociologist and media philosopher Jean Baudrillard towards social simulation, which he himself treats as ontological one. The counterarguments to introduce Baudrillard’s unidentified distinction between ontological and epistemological simulation (...) processes are presented. The third part deals with the principles of the functioning of social simulations as a prognostic tool and provides analytical possibilities for various social environments, communication and other processes. At the end of the article, it is concluded that Baudrillard’s concept of ontological simulation, which annihilates classical Western metaphysics, erroneously reduces the difference between ontos and epistēmē. (shrink)

The European Union policy is geared towards fostering the diversity of cultural expression in its member states. Globalisation, cosmopolitanism and increasing mobility of the population have been destroying the fundamental values of nation-based states. The preservation of the ethnicity of the nation is becoming an increasing challenge. In Lithuania, where ethnicity has deep roots, many prominent representatives of the Lithuanian national revival, cultural figures, philosophers and pedagogues have emphasised the importance of national culture and the development of national identity in (...) the educational space in order to preserve the foundations of the state and its future sovereignty. This is, therefore, becoming an important educational challenge. In 2009, the Ministry of Education, Science and Sport of the Republic of Lithuania adopted the “Strategy for the Development of Ethnic Culture in Educational Institutions”, which was specified in the action program in 2012. However, the modelling of civic education, especially the practical implementation process, faces challenges in the area of education, one of which is the lack of proper attention from participants in education and media. The empirical research reveals that the interest of Lithuanian youth in the history of the national and ethnic culture remains low. This shows that when implementing reforms in the country’s education system, it is appropriate to impart fundamental provisions of citizenship and nationality to the young generation in a consistent and attractive manner. The aim of the article is to present the expression of citizenship and nationality in the educational space of Lithuania and to provide guidelines for improvement of civic education based on research. (shrink)

This article examines the national identity and the nature of patriotic attitudes of individuals with respect to their nation-state. It discusses the dialectic between the nation as a living community and the nation as an organisation based on abstract principles and situates the modern individual with its (non)patriotic attitudes in this dialectic. It seeks to unravel the complex relation between the modern individual consciousness and the modern experience of community and, by juxtaposing the classical and liberal nationalism and communitarianism, to (...) examine the origin of modern national identity. The investigation is informed by the ontological notion of a relation between unity and plurality. (shrink)

According to the general rule explaining apparent authority, if the behaviour of a principal gives reasonable grounds for the third party to think that the principal has appointed the other person to be his agent, contracts concluded by the third party in the principal’s name shall be binding on the principal, notwithstanding the fact that the agent was not authorised by the principal to conclude particular contracts. In the absence of evidence of apparent authority the agent shall have to redress (...) the damage incurred on a third party in cases where the third party was not aware, and was under no obligation to be aware, of circumstances that the person acted in other person’s name without their express authorisation or in excess of their authority. The principal shall be liable for actions of the apparent agent if the following three requirements are proven: words or conduct of the principal caused the impression of authority; third party could reasonably presume the existence of sufficient authority; third party acted in good faith. The third party’s legitimate expectations must be aligned with the principal’s will in order to apply the doctrine of apparent authority efficiently. (shrink)

The main aim of our study was to determinate whether a repeated bout (RB) (vs. first bout [FB]) of sprint interval cycling exercise (SIE) is sufficient to mitigate SIE-induced psychological and physiological biomarker kinetics within 48 h after the exercise. Ten physically active men (age, 22.6 ± 5.2 years; VO2max, 44.3 ± 5.7 ml/kg/min) performed the FB of sprint interval cycling exercise (12 repeats of 5 s each) on one day and the RB 2 weeks later. The following parameters were (...) measured: motor performance (voluntary, electrically induced and isokinetic skeletal muscle contraction torque, and central activation ratio [CAR]); stress markers (BDNF, cortisol, norepinephrine, and epinephrine); inflammatory markers (IL-6, IL-10, and TNF-); metabolic markers (glucose and lactate); muscle and rectal temperature; cycling power output; and psychological perceptions. The average cycling power output and neuromuscular fatigue after exercise did not differ between the FB and RB. There were significant decreases in cortisol and BDNF concentration at 12 h (P < 0.05) and 24 h (P < 0.001) after the FB, respectively. The decrease in cortisol concentration observed 12 h after exercise was significantly greater after the RB (P < 0.05) than after the FB. The immune-metabolic response to the RB (vs. FB) SIE was suppressed and accompanied by lower psychological exertion. Most of the changes in psychological and physiological biomarkers in the FB and RB were closely related to the response kinetics of changes in BDNF concentration. (shrink)

According to Brandom, perceptual knowledge is the product of two distinguishable capacities: the capacity to reliably discriminate behaviorally between different sorts of stimuli, and the capacity to take up a position in the game of giving and asking for reasons. However, in focusing exclusively on the entitlements and commitments of observation reports, rather than on perception itself, Brandom passes over a conception of perceptual experience as a sort of contentful mental state. In this article, I argue that this is a (...) blind spot, which makes Brandom’s account of perceptual knowledge unable to properly accommodate the phenomenon of seeing aspects. (shrink)

In this paper I try to defend McDowell’s empiricism from a certain objection made by Davidson, Stroud and Glüer. The objection states that experiences cannot be reasons because they are—as McDowell conceives them—inert. I argue that, even though there is something correct in the objection, that is not sufficient for rejecting the epistemological character that McDowell attributes to experiences. My strategy consists basically in showing that experiences involve a constitutive attitude of acceptance of their contents.

Naïve realism is the view according to which perception is a non-representational relation of conscious awareness to mind-independent objects and properties. According to this approach, the phenomenal character of experience is constituted by just the objects, properties, or facts presented to the senses. In this article, I argue that such a conception of the phenomenology of experience faces a clear counter-example, i.e., the experience of seeing aspects. The discussion suggests that, to accommodating such a kind of experience, it must be (...) acknowledged that perception is, at least in part, representational. (shrink)

According to Rorty, Davidson and Brandom, to have an experience is to be caused by our senses to hold a perceptual belief. This article argues that the phenomenon of seeing-as cannot be explained by such a conception of perceptual experience. First, the notion of experience defended by the aforementioned authors is reconstructed. Second, the main features of what Wittgenstein called “seeing aspects” are briefly presented. Finally, several arguments are developed in order to support the main thesis of the article: seeing-as (...) cannot be explained by the conception of experience defended by Rorty, Davidson and Brandom. (shrink)

This article develops a theoretical explanation of the patterns of violence and distribution of conflict in contemporary world. It combines the international political thought of Carl Schmitt with an exploration of the conflicts in Ukraine and Syria and tensions over the South China Sea in order to envisage a new spatialisation of the world based around Großräume – ‘large spaces’, that is, powerful agglomerations of states – and peripheral lands in-between. It is thereby stipulated that while direct violence between Großräume (...) is limited, inter- Großraum competition is channelled towards the periphery, and the three cases presented in this article demonstrate how the exact nature and means of conflict depend on a particular inter- Großraum alignment. This reconceptualisation of the international order is presented in the wider context of Schmitt’s political thought, particularly his notions of the political, sovereignty and the exception in order to elucidate the latent processes behind the formation of state groupings and their willingness to engage in conflict beyond their borders. (shrink)

It is widely held that the content of perceptual experience is propositional in nature. However, in a well-known article, “Is Perception a Propositional Attitude?”, Crane has argued against this thesis. He therein assumes that experience has intentional content and indirectly argues that experience has non-propositional content by showing that from what he considers to be the main reasons in favour of “the propositional-attitude thesis”, it does not really follow that experience has propositional content. In this paper I shall discuss Crane’s (...) arguments against the propositional-attitude thesis and will try to show, in contrast, that they are unconvincing. My conclusion will be that, despite all that Crane claims, perceptual content could after all be propositional in nature. (shrink)

This paper discusses two dogmas attributed to Davidson’s coherentism. The first dogma says that perceptual experience is only a causal link between the world and beliefs. The second one says that only beliefs can justify other beliefs. Against these two statements it is argued that the conception of perceptual experience as a mere causal link between the world and our beliefs makes the world unknowable. Moreover, the article presents some additional reasons against that conception: it misses the phenomenological and perspectival (...) character of perception, and its independence from belief. Finally, Davidsonian externalism is considered. It is shown here that Davidson’s conception of experience makes it impossible to individuate the contents of beliefs. The article concludes rehabilitating the empiricist idea according to which perceptual experience can be used to justify beliefs. (shrink)

It is widely held that the content of perceptual experience is propositional in nature. However, in a well-known article, “Is Perception a Propositional Attitude?” (2009), Crane has argued against this thesis. He therein assumes that experience has intentional content and indirectly argues that experience has non-propositional content by showing that from what he considers to be the main reasons in favour of “the propositional-attitude thesis”, it does not really follow that experience has propositional content. In this paper I shall discuss (...) Crane’s arguments against the propositional-attitude thesis and will try to show, in contrast, that they are unconvincing. My conclusion will be that, despite all that Crane claims, perceptual content could after all be propositional in nature. (shrink)

Recently, some philosophers of mind have called the attention to the idea according to which we can perceive, in many cases, some mental states of others. In this paper we consider two recent proposals: the co-presence thesis and the hybrid model. We will examine the aforementioned alternatives and present some objections against both of them. Then, we will propose a way of integrating both accounts that allows us to avoid these objections. In a nutshell, our idea is that by perceiving (...) other people’s behaviors we perceive their mental states because behaviors co-present some features of the latter that go beyond the former, and this perception of others’ minds is direct an immediate because behavior is a constitutive part of mental states. (shrink)

The novelty of this paper is that modus vivendi of 13-14 year old teenagers is viewed from the perspective of the new generation Z teachers. Teachers, belonging to the same generation as students, participated in the qualitative study and ex-pressed their opinions on the modus vivendi of 13-14 year old teenagers. This age range was selected specifically because it is close to the generational boundary of generation Alpha. Teachers from generation Z were purposefully selected as informants, since the researchers noticed (...) a difference in modus vivendi of generation Z members closer to the generation Alpha and the older ones. The study is based on the methodological attitude of social constructivism. Its essence lies in perceiving that individuals construct their own personal understanding and it is not the mirror of their acquired knowledge. It is constructed on the basis of attitudes, experience, relationships between people, things and events. The aim of the study is to elucidate modus vivendi of teenagers from generation Z, as viewed by the teachers from generation Z. The paper contains the results of the conducted qualitative study and formulated conclusions. (shrink)

In the academic setting as in any organization legal norms prevail and are assumed to be congruent with ethical norms. Nevertheless, there are cases when the ratio of ethical and legal norms is inadequate and disproportional, especially those dealing with socially responsible decisions in academia. For this reason, the aim here is to analyse incongruences of ethical and legal norms related to the revocation of doctoral degrees in Lithuania, illustrated with examples of deviant behaviour by academic degree holders in terms (...) of decisions of the courts and the ombudsman for academic ethics. Lithuania, being a Member State of the European Union, is currently facing the challenge of implementing newly-adopted laws related to the revocation of doctoral degrees. Accordingly, data were collected from available online official sources to gain more comprehensive evidence, and then analysed using the inductive approach of qualitative content analysis. Research findings show that there is still a thin line between ethical and legal norms, and this line fluctuates depending on nuanced considerations. This is to say that it is still problematical to dress ethical principles in legal clothing. (shrink)

If we focus on current debates on how creatures revise or correct their beliefs, we can identify two opposing approaches that we propose to call “intellectualism” and “minimalism.” In this paper, we outline a new account of doxastic revision — “the first-order model”— that is neither as cognitively demanding as intellectualism nor as deflationary as minimalism. First-order doxastic revision, we argue, is a personal-level process in which a creature rejects some beliefs and accepts others based on reasons. However, it does (...) not involve second-order thinking or sophisticated semantic and epistemic concepts. Besides defending that there is conceptual space for this alternative, we explore the possibility of extending it to some non-human animals. Based on our interpretation of some empirical evidence, we conclude that there are initial reasons to think that some animals — i.e., great apes— might be able to correct their beliefs in the way that our first-order model suggests. (shrink)

This article provides a framework for understanding post-truth politics by employing the ideas of Nietzsche and Schmitt. It posits pre-moral and pre-economic guilt and debt, relating human non-self-sufficiency, at the heart of social and political existence and alleges that guilt and debt are the hey bonds that hold human groupings together. Following Schmitt, romantic attitudes to politics are seen as negating this underlying reality, opting instead for escapist fantasy of self-mastery and unlimited creative potential. The author claims that these promises (...) in particular are picked up by post-truth politics, placing the human person and their preconceptions at the heart of the world and handing over to them prime creative power at least as a matter of fantasy. Nevertheless, this escapism merely hides the persistence of guilt and debt. However, despite being an inadequate way of perceiving the world, the post-truth fantasy still constitutes a severe challenge to political bonds. (shrink)

For some years now, an increasing number of philosophers have been holding that what is given in perception are the physical objects of our surroundings. This is the view called, among others names, “the Relational View”. Basically, this view consists in the claim that experience is not representational, it is not a matter of the subject's taking things in the world to be this or that way; rather, it is just a matter of being presented with things, of being in (...) a certain kind of relation with them, which makes them available to us, nevertheless, to be represented in judgement or belief. The question arises, however, whether this does not imply a new fall into the Myth of the Given. In this article, I argue for an affirmative response to that question. (shrink)

Francisco Pereira, Ver no es creer, Gedisa, México, 2021, 272 pp.

"3.2.5 The borderline concept of sovereignty" -- "3.2.6 Dynamic versus absolute: the tragic of the decision" -- "3.3 The theology: law and politics" -- "3.3.1 Constitution as partial suturing" -- "3.3.2 Law, norm and the decision" -- "3.3.3 Legitimacy and the immanent will" -- "3.3.4 The constitutive reinforced" -- "3.3.5 Dynamic, integration and constant turmoil" -- "4 A theory of ordering" -- "4.1 The framework: state and sovereignty" -- "4.1.1 The state" -- "4.1.2 Sovereignty" -- "4.2 The content: law and (...) politics" -- "4.2.1 Law" -- "4.2.2 Politics" -- "4.3 A partial excursus on the tragic and the theological" -- "Conclusions. (shrink)