The incorporation of neural-based technologies into psychiatry offers novel means to use neural data in patient assessment and clinical diagnosis. However, an over-optimistic technologisation of neuroscientifically-informed psychiatry risks the conflation of technological and psychological norms. Neurotechnologies promise fast, efficient, broad psychiatric insights not readily available through conventional observation of patients. Recording and processing brain signals provides information from ‘beneath the skull’ that can be interpreted as an account of neural processing and that can provide a basis to evaluate general behaviour (...) and functioning. But it ought not to be forgotten that the use of such technologies is part of a human practice of neuroscience informed psychiatry. This paper notes some challenges in the integration of neural technologies into psychiatry and suggests vigilance particularly in respect to normative challenges. In this way, psychiatry can avoid a drift toward reductive technological approaches, while nonetheless benefitting from promising advances in neuroscience and technology. (shrink)

This paper introduces the concept of ‘hyper-ambition’ in academia as a contributing factor to what has been termed a ‘replication crisis’ across some sciences. The replication crisis is an umbrella term that covers a range of ‘questionable research practices’, from sloppy reporting to fraud. There are already many proposals to address questionable research practices, some of which focus on the values, norms, and motivations of researchers and institutes, and suggest measures to promote research integrity. Yet it is not easy to (...) promote integrity in hyper-competitive academic environments that value high levels of ambition. I argue that in such contexts, it is as likely that a kind of hyper-ambition is fostered that (inadvertently or otherwise) prioritises individual success above all, including to the detriment of scientific quality. In addition, efforts to promote values like integrity falter because they rely on sufficient uniformity in motivations or tendencies. Codes and guidance promoting integrity are, however, likely to influence those for whom such values are not optional, while others simply find ways around them. To demonstrate this I offer a thought experiment in which we consider the imaginary working situations of two ordinary academics. I conclude that tackling questionable research practices in the light of the replication crisis requires robust ‘top down’ measures that expect and accommodate a broader range of academic values, motivations, and tendencies, while challenging those that help to promote hyper-ambition. (shrink)

In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in particular the impact of league tables. We argue that an idea (or ideal?) of objectivity, as a method in both science and philosophy, plays a role in establishing and maintaining the outsider status (...) of the philosopher at the margins of the discipline. As a counterpoint to objectivity, we offer concrete examples of our experiences to illustrate what it is like to be at the margins of philosophy. We end with an examination of topics that are common to academics, i.e. issues of time and resources, that are compounded at the margins. Our paper seeks to show what is lost by the closure of our programme, and what philosophy loses when marginalised philosophers are silenced and/or excluded from key academic discourse. We argue that the particular contribution of the philosopher at the margin offers an important and irreplaceable contribution to discourses on the identity of philosophy and on the value of diversity. (shrink)

In 1950 Alan Turing asked whether machines could think. This question has been vigorously debated since, and its relevance for machine intelligence, or even agency, continues to provoke interdisciplinary debate. In fact, Turing’s next step in his paper is to ask a far more nuanced question about imitation, which, we suggest, assumes a number of connections between intelligence, agency and the possibility of imitation. This paper will offer three key arguments against these assumptions, and in so doing make the following (...) claims: (1) that intelligence is not a guarantee of personhood or agency, (2) that Turing’s claims for imitation neither resolve the issue of intelligence, nor of agency, and that (3) recognition between agents (or recognition of agency) centres on the interpersonal relationship between agents, which in turn centres on the possibility for communication with a shared language. Our paper does not seek to argue either for or against the possibility of machine thought. Instead we seek to question whether any such processing would be recognized (by other agents) as thought or agency, and what this recognition might involve. (shrink)

Yasemin J. Erden, Hannah M. Altorf ABSTRACT: In this paper we connect diversity with being on the margins of philosophy. We do this by reflecting on the programme that we, as diverse philosophers, designed and taught in a small university. Recently, the programme was closed. We examine some of the circumstances for the closure, in ….

Is philosophy the pursuit of knowledge, as first year students with a dictionary sometimes write? With an aim to inspire and encourage philosophical inquiry, offering an invitation to participate in a process of discovery? Or are philosophers charged with teaching the history of such pursuits – who argued, proved, disproved what? On the first account, philosophy is a subject that resists information-transmission, and requires exploration, creativity, discussion and dialogue. On the second, teaching centres on information-transmission, etching old ideas into the (...) minds of budding scholars, in short time slots. Though there need not be a division, there is a need to recognise where approaches differ. In this way, we can ensure sufficient time and space for the sometimes unquantifiable: imaginative, creative pursuits in philosophy, with space for independent, original thinking. This paper explores these ideas alongside approaches to teaching, and offers a paradigm for incorporating dialogue in the learning an... (shrink)

Moral and ethical agreements require sufficiently shared values, or at least some common ground. We might think of this in terms of a shared ‘form of life’, ‘lebensform’, as Wittgenstein describes it in his Philosophical Investigations. Yet it is not clear what will be sufficient, nor how to bridge gaps when disagreement occurs, for instance on whether it is ever right to lie. Ethical and moral theories offer some guidance, but there is no guide for which theory one ought to (...) follow. Whether you favour eudaimonist (flourishing, well-being), deontological (duty), or utilitarian (consequentialist) principles, the selection of a philosophy says much about who you are (preferences, judgements, beliefs) and your context (social, political, cultural). More than this it can indicate certain psychological and personal dispositions, whether defined as brain states, mental states, or personalities. In this article I outline some arguments for why ethics might need a philosophy of mind, and why this poses problems for ethical and moral theory building. (shrink)

Creativity has a special role in enabling humans to develop beyond the fulfilment of simple primary functions. This factor is significant for Artificial Intelligence (AI) developers who take replication to be the primary goal, since moves toward creating autonomous artificial-beings beg questions about their potential for creativity. Using Wittgenstein’s remarks on rule-following and language-games, I argue that although some AI programs appear creative, to call these programmed acts creative in our terms is to misunderstand the use of this word in (...) language. I conclude that replication is not the best way forward for AI development in matters of creativity. (shrink)

This article centres on two distinct but intersecting questions: does it matter if we cannot definitively answer the question ‘what is philosophy?’ and do philosophers exhibit bias? The article will answer ‘yes’ to both questions for the following reasons. First because the uncertainty has allowed some answers to dominate. Second, because the answers necessarily demonstrate biases, and these have led to a lack of diversity in the discipline. Following this, the article will consider why philosophers have been slow or reluctant (...) to accept that bias plays a role in what we do. This lack of recognition has, I suggest, limited opportunity for diverse approaches, methods, and standpoints to flourish. The discipline has suffered as a result, and so too have diverse philosophers. Many fields in science, technology, engineering and mathematics meanwhile have sought to tackle the lack of diversity head on, and philosophers would do well to heed their examples. (shrink)

ABSTRACTIs the brain a digital computer? What about your own brain? This article will examine these questions, some possible answers, and what persistent disagreement on the topic might indicate. Along the way we explore the metaphor at the heart of the question and assess how observer relativity features in it. We also reflect on the role of models in scientific endeavour. By the end you should have a sense of why the question matters, what some answers to it might be, (...) and why your preferred answer is highly pertinent to any discussion. (shrink)

In a remark written sometime between 1933 and 1943, Wittgenstein suggests that philosophy ought really to be written as one “writes a poem.” Around this time he also talks of simile as the “best thing” in philosophy. In this paper I consider what it would mean to take such claims seriously. Through examining newly discovered material from the Skinner manuscripts, I offer an analysis of Wittgenstein's approach to literary techniques and see how this impacts on his conception of philosophy.

Young children with cancer are treated with interventions that can have a high risk of compromising their reproductive potential. ‘Fertility preservation’ for children who have not yet reached puberty involves surgically removing and cryopreserving reproductive tissue prior to treatment in the expectation that strategies for the use of this tissue will be developed in the future. Fertility preservation for prepubertal children is ethically complex because the techniques largely lack proven efficacy for this age group. There is professional difference of opinion (...) about whether it is ethical to offer such ‘experimental’ procedures. The question addressed in this paper is: when, if ever, is it ethically justifiable to offer fertility preservation surgery to prepubertal children? We present the ethical concerns about prepubertal fertility preservation, drawing both on existing literature and our experience discussing this issue with clinicians in clinical ethics case consultations. We argue that offering the procedure is ethically justifiable in certain circumstances. For many children, the balance of benefits and burdens is such that the procedure is ethically permissible but not ethically required; when the procedure is medically safe, it is the parents’ decision to make, with appropriate information and guidance from the treating clinicians. We suggest that clinical ethics support processes are necessary to assist clinicians to engage with the ethical complexity of prepubertal fertility preservation and describe the framework that has been integrated into the pathway of care for patients and families attending the Royal Children’s Hospital in Melbourne, Australia. (shrink)

Young children with cancer are treated with interventions that can have a high risk of compromising their reproductive potential. ‘Fertility preservation’ for children who have not yet reached puberty involves surgically removing and cryopreserving reproductive tissue prior to treatment in the expectation that strategies for the use of this tissue will be developed in the future. Fertility preservation for prepubertal children is ethically complex because the techniques largely lack proven efficacy for this age group. There is professional difference of opinion (...) about whether it is ethical to offer such ‘experimental’ procedures. The question addressed in this paper is: when, if ever, is it ethically justifiable to offer fertility preservation surgery to prepubertal children? We present the ethical concerns about prepubertal fertility preservation, drawing both on existing literature and our experience discussing this issue with clinicians in clinical ethics case consultations. We argue that offering the procedure is ethically justifiable in certain circumstances. For many children, the balance of benefits and burdens is such that the procedure is ethically permissible but not ethically required; when the procedure is medically safe, it is the parents’ decision to make, with appropriate information and guidance from the treating clinicians. We suggest that clinical ethics support processes are necessary to assist clinicians to engage with the ethical complexity of prepubertal fertility preservation and describe the framework that has been integrated into the pathway of care for patients and families attending the Royal Children’s Hospital in Melbourne, Australia. (shrink)

We report the results of an experimental test of whether preaching the normative appeal of the sure-thing principle leads decision-makers to make choices that satisfy it. We use Allais-type decision problems to observe the incentive-compatible choices of 147 subjects, which either violate the sure-thing principle or adhere to it. Subjects are presented with normative arguments that support the counterfactual behaviour and then repeat their decisions. We observe violations of the sure-thing principle are robust to its normative justification. This result replicates (...) a famous small-sample observation using hypothetical tasks that was published by Paul Slovic and Amos Tversky almost half a century ago. We argue that this finding is as relevant now as it was then and that their design can be usefully applied to address contemporary issues in behavioural economics. (shrink)

DBS Think Tank IX was held on August 25–27, 2021 in Orlando FL with US based participants largely in person and overseas participants joining by video conferencing technology. The DBS Think Tank was founded in 2012 and provides an open platform where clinicians, engineers and researchers can freely discuss current and emerging deep brain stimulation technologies as well as the logistical and ethical issues facing the field. The consensus among the DBS Think Tank IX speakers was that DBS expanded in (...) its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. After collectively sharing our experiences, it was estimated that globally more than 230,000 DBS devices have been implanted for neurological and neuropsychiatric disorders. As such, this year’s meeting was focused on advances in the following areas: neuromodulation in Europe, Asia and Australia; cutting-edge technologies, neuroethics, interventional psychiatry, adaptive DBS, neuromodulation for pain, network neuromodulation for epilepsy and neuromodulation for traumatic brain injury. (shrink)

This paper fundamentally deals with J. G. Fichte’s philosophical views, which reshapes intellectual-philosophical bases of the post-Enlightenment era and makes a strong criticism of Kantian thinking. Philosophically, Fichte’s philosophy, more representing a return to romanticism, will be debated on the basis of some concepts, among of which has been reason, science, tradition, religion, state, individual, and community. From his viewpoint, it will interrogate relationships among ego, morality and moral order. Based on these relationships, it will be tried to explain what (...) man’s moral nature is and how moral consciousness is conceptualized in Fichte’ thought. The debates between these concepts will provides basis for a political theory framed by Fichte. Also, it will indicate how a political theory there was developed, outlined by Fichte for German nation over two basic concepts, moral nature and moral consciousness. Taking account of all these discussions, in conclusion it will argue that his political theory had more liberal-conservative implications, along with nationalist ones. (shrink)

A growing number of lay Buddhist practitioners have sought out alternative ways to incorporate Buddhist teachings in their daily practices and make positive changes in society by “doing good” for others. Sometimes recognized as part of “humanistic Buddhism,” this approach emphasizes general morality and focuses on people who need help as a way to fulfill Buddhist teachings in this world. Some Chinese Buddhist practitioners who follow the Tibetan Buddhist tradition also carry out similar humanistic engagements but use more subtle space-making (...) processes and often “brand” these as Buddhist practices. Drawing on the ethnographic observations of lay Buddhist practitioners in urban China, this article examines how urban practitioners promote (middle-class) morality and well-being lifestyles through what I call “atmospheric Buddhism.” Ultimately, the article argues that an alternative mode of Buddhist practice is emerging in Chinese urban environments in order to cope with politically constrained environments. (shrink)

Color charts, or grids of evenly spaced multicolored dots or squares, appear in the work of modern artists and designers. Often the artist/designer distributes the many colors in a way that could be described as “random,” that is, without an obvious pattern. We conduct a statistical analysis of 125 “random-looking” art and design color charts and show that they differ significantly from truly random color charts in the average distance between adjacent colors. We argue that this attribute generalizes results in (...) subjective randomness in a black/white setting and gives further evidence supporting a connection between subjective randomness and what is esthetically pleasing. (shrink)

The research presented in this paper focuses on business ethical values inChina, a country in which the process of institutional transformation has left cultural values in a state of flux. A survey was conducted in China and the U.S. by using five business scenarios. Survey results show similarities between the Chinese and American decision choices for three out of five scenarios. However, the results reveal significant differences in rationales, even forsimilar decisions. The implications of similarities and differences between the U.S. (...) and Chinese samples are discussed. (shrink)

Jaegwon Kim (1998a, 2005) claims that his exclusion problem follows a priori for the non-reductive physicalist given her commitment to five apparently inconsistent theses: mental causation, non-identity, supervenience, causal closure and non-overdetermination. For Kim, the combination of these theses entails that mental properties are a priori excluded as causes, forcing the non-reductive physicalist to accept either epiphenomenalism, or some form of reduction. In this thesis, I argue that Kim’s exclusion problem depends on a particular conception of causation, namely sufficient production, (...) and that when causation is understood in interventionist terms, the non-reductive physicalist can avoid the exclusion problem. I argue that Woodward’s (2003, 2008a, 2011a) version of interventionism not only provides an account of mental causation that avoids the exclusion problem, but argue that it also upholds all of the minimal commitments of non-reductive physicalism, thereby providing a successful non-reductive physicalist solution to the exclusion problem. In Chapter 2, I argue that all five theses are minimal commitments of non-reductive physicalism that cannot be rejected in order to avoid the exclusion problem. Chapter 3 identifies the assumptions that I take to underlie the exclusion problem. Chapter 4 introduces and outlines the central features of Woodward’s (2003) interventionism and Chapter 5 argues that Woodward’s interventionist account of mental causation provides a solution to the exclusion problem. I examine two alternative interventionist accounts of mental causation[1] that fail to provide satisfactory solutions to the exclusion problem and conclude that Woodward’s account therefore provides the only satisfactory account of mental causation and solution to the exclusion problem. Chapter 6 addresses some challenges proposed by Michael Baumgartner (2009, 2010) and argues that the interventionist is able to defend her position against these objections and uphold the interventionist solution to the exclusion problem outlined in this thesis. [1. Proposed by List and Menzies (2009) and Campbell (2007, 2008a, 2008b, 2010).]. (shrink)

This article re-examines the distinction between the libertarian approach and the egalitarian approach to the regulation of campaign finance. The conventional approach (as exemplified by the work of Owen Fiss and Ronald Dworkin) is to reconcile the competing values of liberty and equality. By contrast, this article advances the normative claim that democracies should seek to incorporate both the libertarian and the egalitarian approaches within constitutional law. I argue that instead of emphasizing one value over the other, the ideal position (...) is one that simultaneously recognizes the values of liberty and equality despite the irreconcilable tension between them. Rather than choosing one value over the other, or reconciling these values by redefining them, I claim that it is vital to maintain the tension between liberty and equality by instantiating the conflict in law. Democracy is better served when the law contains an explicit tension between these foundational values.After setting forth this normative framework, I then apply it to the campaign finance decisions of the Supreme Courts of the United States and Canada, respectively. I make two main claims. First, I argue that although the libertarian/egalitarian distinction is usually presented as a binary choice, the laws of a given jurisdiction often simultaneously display both libertarian and egalitarian characteristics. For this reason, I claim that the libertarian/egalitarian distinction is better conceived of as a “libertarian-egalitarian spectrum.” Second, I argue that in recent years, the U.S. Supreme Court and the Supreme Court of Canada, respectively, have privileged one value—liberty or equality—at the expense of the other. The U.S. Supreme Court has over-emphasized the value of liberty (most notably in itsCitizens Uniteddecision), with the result that political equality is markedly undermined. By the same token, the Supreme Court of Canada’s commitment to equality has become too one-sided in recent cases (HarperandBryan), with the result that there are significant impairments to free speech liberties. I argue that both of these approaches are detrimental to democratic participation and governance. Finally, this article offers a preliminary proposal for how courts and legislatures can allow for the conflict between liberty and equality to be instantiated in law. (shrink)

La cimatheque, un centre alternatif du film, situé dans le centre du Caire a ouvert ses portes le 3 juin 2015. Elle est née d’abord du désir de jeunes cinéastes de créer une société de production indépendante. Avec la révolution le projet s’est étoffé, et la Cimathèque est devenue un lieu de rencontre, de projection, de production, de digitalisation, d’archivage, de débats à l’adresse de tous les cinéphiles. L’Égypte possède une longue tradition cinématographique, interrompue par des années de négligence, de (...) corruption et un manque d’ambition pour un art profondément aimé par la population. La question de l’archivage du patrimoine cinématographique mais aussi des productions contemporaines sur divers supports est centrale dans le projet de la Cimathèque, surtout dans une époque de déconstruction du sens de l’histoire collective. (shrink)

Este escrito muestra que el método que surge a partir del pensamiento cartesiano, con un propósito explicativo, revela una radical insuficiencia que conducirá a una nueva propuesta metódica que tiene ahora un propósito comprensivo: la hermenéutica. El método cartesiano se revela suficiente para comprender fenómenos de la naturaleza, pero se muestra insuficiente para hacerse cargo del fenómeno humano. Este método, originalmente orientado a la comprensión de textos, especialmente la escritura sagrada, con Schleiermacher se amplía para convertirse en un procedimiento de (...) comprensión de lo humano en general. This paper shows that the method emerging from Cartesian thinking, with an explanatory purpose, reveals a radical insufficiency that will lead to a new methodical proposal that has a comprehensive purpose: hermeneutics. The Cartesian method shows itself sufficient for the comprehension of natural phenomena, but it shows itself insufficientfor the human phenomena. This method—primarily oriented toward the comprehension of lexts. in particular Holy Scriptures— broadens in Schleiermacher's work so as to turn into a procedure for the comprehension of what is in general human. (shrink)

A lo largo de la historia, las relaciones de la poesía con las otras bellas artes han sido objeto de numerosos estudios basados principalmente en criterios de comparación. El lenguaje poético, trasciende las fronteras de la literatura y se convierte en un elemento clave para determinar si la obra es arte. La forma, la percepción y la ejecución de la performance, que en sus orígenes estaba ligada al acto representativo basado en el texto, como medio artístico de expresión en el (...) contexto latinoamericano se convierte en una herramienta de denuncia en las movilizaciones sociales relativas a la defensa de los derechos humanos. El máximo exponente del arte performance en Guatemala, Regina José Galindo (nacida en 1974), comenzó su trayectoria desde el ámbito de la poesía. Sus acciones performativas establecen conexiones formales y funcionales con el lenguaje poético, creando metáforas a través del sujeto, el objeto y la acción, que sirven como catalizador del mensaje a transmitir y que provocan otro tipo de recepción, que va más allá de los límites habituales que se circunscriben a ambas disciplinas. Las metáforas performativas de la artista, además de cuestionar la posición social de la mujer, logran que el observador, a través de la identificación, alcance la plenitud de la experiencia emancipatoria. (shrink)

The issue of communicated accountability is particularly important in Faith-Based Charity Organisations as the donated funds and use of those funds are often meant to fulfil religious obligations for the well-being of society. Integrating Stewart’s (1984) ladder of accountability with the Statement of Recommended Practice guidance for charities, this paper examines communicated accountability practices of Muslim and Christian Charity Organisations in England and Wales. Our content analysis results indicate communicated accountability to be generally limited, focusing on providing basic descriptive information (...) rather than judgement-based information. Our interviews with trustees and preparers of Trustee Annual Reports in Muslim Charity Organisations identified the reasons being due to high donor trust and consequently weak demand by stakeholders for the latter type of information, as well as internal organisational issues related to the organisational structure and culture, lack of internal professional expertise and high accountability cost. (shrink)

Explanation and interpretation of Sartre's Being and Nothingness.

How kids play in virtual worlds, how it matters for their offline lives, and what this means for designing educational opportunities.

The digital culture of the Internet and the emergence of social networking sites online have made identity construction a salient aspect of this economy. It also signifies a ‘narcissistic turn’ with increasing emphasis on self-construction and self-love from social profiles, self-representations, self-search to ‘selfies’. The construction of ‘self’ online is mediated through the gaze of the others, this being an important validation in the construction of self. By drawing on Rousseau’s ‘amour propre’ the article examines how this concept is relevant (...) in today’s digital culture and self narration online through everyday communication including imaging, uploading, tagging and ‘liking’ making others’ validation of us an important element of self-esteem. Rousseau’s notion of self-love has both constructive and destructive configurations and the article argues that these can take different manifestations online in today’s contemporary digital culture. (shrink)

Ecological humanism is a new broadened form of human ethics that coming into being as an answer to an ecological crisis and an ideology of total consumption. There are two approaches in basing of ecological humanism. The first of them is founded on traditional human values or on anthropocentrism. Milieu is considered as important living conditions that must be conserved with great care but the number of one is man here. The second approach is more radical. It strives to overcome (...) anthropological egoism and is based on Earth-altruism. Its credo can be presented as general weal for all geobiocoenosis. Good is all that helps to preserve integrity, stability and beauty of Earth-community. Stable development can be defined as safeguarding of human living inharmony with ecological systems. As it is well known, 57-th session of UNO announced that 2005-2014 years will be devoted to a program of education for stable development. The Mongolian Government asseverated a national program of ecological education for Mongolia from 1997. Its main object was a forming of common ecological culture for stable development. This program provided:‐ ecological training for common life‐ laying organizing structures and law grounds‐ co-ordinating tacks of stable development with other national projects‐ including ecological knowledge in educational programs.We think also that there is need to elaborate new human ethics that could provide new common living culture for Mongols. There is ecological ethics or ecological humanism that, above all, will remove a tradition of human predominance over nature and establish equality between human beings and animate nature. (shrink)

Data on patterns of marriage, differential fertility and mortality were collected from 211 Kotia women residing in Visakhapatnam district of Andhra Pradesh, India. Consanguineous marriages made up just over a quarter of the total, and of these, father's sister's daughter (FSD) were more common than mother's brother's daughter (MBD). The mean inbreeding coefficient for the sample (F) was 0·0172. Women in consanguineous marriages had a lower mean number of total conceptions, live births and living offspring (net fertility) than women in (...) non[hyphen]consanguineous marriages. Significant heterogeneity was found in the means of living offspring for FSD, MBD and non-consanguineous couples, but not for conceptions and live births. (shrink)

Para construir seu próprio edifício filosófico em _Diferença e Repetição_, Deleuze dedicou-se no início de sua trajetória à pesquisa sistemática daquilo que chamou de “linhagem menor” em história da filosofia. Neste artigo buscamos explorar especificamente o embate deleuziano com o pensamento de Leibniz, situado no limiar dessa linhagem. Embora uma monografia mais extensiva tenha sido publicada por Deleuze apenas décadas mais tarde, seguimos a hipótese de que seus primeiros esboços críticos sobre o pensamento leibniziano aparecem já no seminário _O que (...) é fundar?_, endereçado ao problema do fundamento. À luz desse texto, abre-se uma perspectiva produtiva para a compreensão da relação entre as filosofias dos dois pensadores. (shrink)

O conceito tardio de plano de imanência na filosofia de Gilles Deleuze diz respeito não apenas à recusa de um segundo mundo transcendente, mas também de um campo transcendental organizado sob a determinação recíproca entre sujeito universal e forma geral de objeto. A construção desse conceito passa, portanto, pela crítica do fundamento transcendental kantiano desenvolvida por Deleuze através de um resgate original do empirismo de Hume. A discussão gira em torno do estatuto da subjetividade: segundo a crítica empírica, o sujeito (...) não pode ser entendido como um pressuposto a _priori_, mas deve, sim, ser compreendido como um produto _a_ _posteriori_ cuja emergência remete, em última instância, a um princípio de repetição. Assim, buscando compreender a amplitude da noção de imanência na filosofia deleuziana, analisamos a leitura do filósofo francês a respeito do problema do fundamento transcendental, sobretudo em _Empirismo e Subjetividade_. Por fim, indicamos brevemente de que maneira o conjunto dessa problemática reaparece em _Diferença e Repetição_. (shrink)

ABSTRACT The aim of this article was to develop an interpretation of the relation between Deleuzian transcendental empiricism and Deleuze-Guattarian political philosophy in the “Treatise on Nomadology,” which focuses on the concept of the nomadic war machine. To understand this concept, it is necessary to keep in mind that this is a transcendental Idea or virtual multiplicity, correlated of an effondement (‘ungrounding’), which sustains a difference by right in relation to the State apparatus and the military institution. On the basis (...) of this premise, the three aspects of the nomadic war machine are analyzed: a spatial-geographical one (the smooth space), a numerical one (the numbering number), and an affective one (the weapons). Finally, we conclude with an examination of the authors’ critical reading of the notion of absolute war in Clausewitz, which allows us to strengthen the interpretation of the concept of nomadic war machine as transcendental Idea. (shrink)