Practical wisdom eliminativism has recently been proposed in both philosophy and psychology, on the grounds of the alleged redundancy of practical wisdom (Miller 2021 ) and its purported developmental/psychological implausibility (Lapsley 2021 ). Here we respond to these challenges by drawing on an improved version of a view of practical wisdom, the “Aretai model”, that we have presented elsewhere (De Caro et al. 2021 ; Vaccarezza et al. 2023 ; De Caro et al. forthcoming ). According to this (...) model, practical wisdom is conceptualized: (i) as virtuousness _tout court_, i.e., as the _ratio essendi_ of the virtues, and (ii) as a form of ethical expertise. By appealing to the first thesis, we counter the charge of psychological implausibility, while we rely on the second thesis to address the accusation of redundancy. In conclusion we argue that the Aretai model implies a significant paradigm shift in virtue ethics. Practical wisdom emerges as both necessary and sufficient for virtuousness, thereby downsizing – without eliminating entirely – the role that individual virtues play in our ethical lives. (shrink)

Although meritorious, Naïve Realism faces theoretical issues stemming from the lack of clarity in the concepts forming its propositions and the relevant (but not usually acknowledged) diversity of its theses. In this paper, my goal is to provide a groundwork that mitigates these theoretical complications. One such distinction concerns its subject matter, in particular, whether it deals with the nature of perceptual episodes or their phenomenology. My first goal is to acknowledge such distinctions by delimiting the former option, which I (...) refer to as “Ontological Naïve Realism”. To accomplish this, I proposed a distinctively minimal version of this position. However, a thorough characterization of the acquaintance relation was necessary for its postulation, which revealed a diversity of the corresponding relations/predicates. This informed the postulation of the minimal thesis and thus the definition of Ontological Naïve Realism. Based on this definition, I also proposed a novel classification and taxonomy of the relevant forms of Ontological Naïve Realism, based on the width of the attribution of naïve-realistic features and whether or not they identify perceptions/illusions to acquaintance instantiations. (shrink)

In the last few decades, the relevance of quantum mechanics to the free-will debate has been discussed at length, especially in relation to the prospects of libertarianism. Basing his interpretation on Anscombe’s seminal work, Putnam argued in 1979 that, given that quantum mechanical indeterminacy is holistic at the macrolevel—i.e., it is not traceable to atomistic events such as quantum jumps of single atoms—it can provide libertarians with the kind of freedom they seek. As shown in this article, however, Putnam ultimately (...) reached the conclusion—together with the other author of this article—that his argument was wrong due to problems with the way it appealed to the Uncertainty Principle.**. (shrink)

Naïve Realism is well-regarded for its explanatory advantages over competing theories of perception. However, it faces serious challenges, particularly from the “Causal” or “Screening off” Argument. This paper critically examines a recent response to this argument, termed the “Causal Theory of Hallucinations” (CTH), which posits that one of the fundamental features of hallucinations is their causation through deviant means. After discussing the core assumptions of the Causal Argument, along with orthodox responses and their limitations, I introduce non-orthodox strategies, which deny (...) Local Supervenience to offer a fresh perspective. This paper analyzes key premises behind this non-orthodox approach, particularly the traditional Causal Theory of Perceptions and the claim that being perceptual is a fundamental property of perceptions. For the former, a counterexample challenges the central claim that “perception” is a causal concept; for the latter, I question, among other aspects, the move from modal necessity to fundamentality regarding the perceptual property. The analysis culminates in a revised version of the Causal Argument and a modified “Local Supervenience” principle that upholds original intuitions. The argument proved damaging because CTH, treating causation as an extrinsic property of events, lacks the resources to counter the local supervenience of intrinsic aspects of hallucinations. As a result, CTH cannot prevent intrinsic properties of hallucinations from spreading to perceptions, leading to the explanatory overdetermination of it, as a non-orthodox strategy, originally seeks to avoid. Finally, I suggest alternatives to CTH that may more effectively address these issues, although they face distinctive justificational issues as well as distinctive associated challenges. (shrink)

It is very contentious whether the features of the manifest image have a place in the world as it is described by natural science. For the advocates of strict naturalism, this is a serious problem, which has been labelled ‘placement problem’. In this light, some of them try to show that those features are reducible to scientifically acceptable ones. Others, instead, argue that the features of the manifest image are mere illusions and, consequently, have to be eliminated from our ontology. (...) In brief, the two options that are open to strict naturalists for solving the placement problem are ontological reductionism and eliminativism. Other advocates of naturalist philosophy, however, claim that both these strategies fail and, consequently, opt for ‘mysterianism’, the view according to which we cannot give up the recalcitrant features of the manifest image even if we are not able to understand the ways in which they could be reduced to the scientific features. Mysterianism has the merit of facing the difficulties that whoever wants to explain reductively, or explain away, the features of the manifest image encounters. It is also a defeatist philosophical view, though, since it considers the most important philosophical problems as unsolvable mysteries. For this reason, I argue that mysterianism can also be taken as a reductio of strict naturalism, given its presumption that all phenomena are either explainable by the natural sciences or to be rejected as illusory. In this article, it is argued that the failures of reductionism, eliminativism and mysterianism should teach us that both the scientific image and the manifest image of the world are essential and mutually irreducible but not incompatible with each other. To support this claim, in the second part of the article, the case of free will is discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adrian Del Caro PAUL CELAN'S UNCANNY SPEECH On October 22, 1960, Paul Celan was in Darmstadt, West Germany, to accept the prestigious Georg-Bûchner-Preis. Winners of this prize are required by custom to give a speech on some aspect of Georg Büchner's writings, and Celan followed suit with a speech entitled "Der Meridian." The speech itself, as an address given in German in Germany to German listeners, was uncanny, (...) but it was Celan's "uncanny" discourse that had earned him this prize in the first place. In his poetry die uncanny takes on a life of its own. In the Meridian speech, dimensions of the uncanny in Büchner's writings are explored for the purpose of shedding light on the artistic impulse, and on poetry in particular. The poetic of Paul Celan is difficult to define from the aggregate of his poems, and hardly transparent in the Meridian speech, either. But it is the concentration on the uncanny in "Meridian" that makes the effort worthwhile. I will use the Meridian speech, examples from German literature, and examples of Celan's poems to unpack this uncanny. "Meridian," like so many words chosen by Celan, is full. Among the things it can mean are highest point, prime of life, circle from pole to pole, and lines numbered according to degrees of longitude. We speak also of a prime meridian, namely Greenwich, having the property of a center, of a locus from which we determine our bearings. Celan the linguist and etymologist knew and considered all meanings. "Uncanny" as a translation of German das Unheimliche is not quite sufficient, but it is a good starting point. German heim is English home, and unheimlich, unheimisch would be unhomely or unhomey—at least in the etymological spirit. When things are not as they are at home, they are unheimlich. Grimm's dictionary tells us that it wasn't until die end of Philosophy and Literature, © 1994, 18: 211-224 212Philosophy and Literature the eighteenth century that an emotive quality was added to this formerly cognitive adjective; it began at diis time to be associated with feelings of terror, dread, and anxiety. The Romantic Ludwig Tieck was among the first German writers to treat supernatural, uncanny themes, and as unheimlich became associated with the supernatural, it began to lose its sense of homeliness. Later on, E. T. A. Hoffmann became a master of die uncanny in his numerous weird tales. English "uncanny," which is still the best translation we have for unheimlich, experienced a similar development away from its origins in Scottish, where canny meant quiet, snug, cozy, and pleasant. The Oxford English Dictionary tells us that "supernatural, mysterious, uncomfortably strange or unfamiliar" were properties ascribed to "uncanny" after 1850. Poe's writings are uncanny in this modern sense. Freud devoted an essay to the uncanny in 1919. He made die point diat das Unheimliche is merely das Heimliche that we have repressed. Ifwe romanticize this idea, dien in the beginning all things were heimlich or homey to us, and it is only after consciousness thatwe become alienated from our home in nature, a condition which makes us feel unheimlich. Celan certainly had strong reason to focus on the earliest meaning of unheimlich, since he experienced homelessness in virtually every conceivable sense of the word, but then, so did his people, dieJews; first in their experience of the Diaspora, then in their "final" eradication during the Holocaust. The people without Boden or land became, by 1945, a people no longer of die earth. Freud linked the concept of das Unheimliche to its origin in heimlich. After exhaustively quoting the lexicologists Sanders and Grimm, Freud concluded that only Schelling had added a new dimension to das Unheimliche: "Uncanny would be everything that is supposed to remain a secret, remain concealed, but has emerged."1 This is credible enough, and fits Freud's repression theory. Freud's statement at the conclusion of the first part of his long essay would have appealed to Celan: "Heimlich is a word according to whose meaning an ambivalence develops until finally it corresponds in any uncanny way with its opposite. Unheimlich is somehow a kind ofheimlich... (shrink)

The article discusses the origin of the split between common sense and the scientific view of the world, which took lace at the beginning of the modern age. More specifically, it shows how Galileo was able to address the two main objections against his mathematically-based scientific realism: that mathematics can not be applied to the material world (since it only works for idealized entities) and that physics is only a useful tool for making predictions, but it does not really describe (...) the natural world nor explain it. Galileo was able to counter those objections, but he did not win his other battle, i.e., to show that the common sense view of the world, based on the idea of the reliability of perception, is illusory. A battle that has not been won by his contemporary followers – (the advocates of scientific naturalism) either. (shrink)

Sulla questione del libero filosofi, teologi e scienziati arbitrio si interrogano da più di due millenni: tuttavia essa conserva intatta tutta la sua problematicità. Già Kant sosteneva che la libertà, per quanto indispensabile sotto il profilo morale, non sia dimostrabile sul piano teorico. Nel volume il tema viene illustrato da studiosi di diversa formazione, intrecciando ricostruzione storica e analisi concettuale. I contributi mettono in luce le alternative teoriche e i nuclei tematici cruciali, emersi di volta in volta nei singoli autori (...) o periodi, con l'obiettivo di chiarire il senso complessivo di un dibattito che occupa ancora una posizione centrale sulla scena della riflessione filosofica contemporanea. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Nietzsche’s Rhetoric on the Grounds of Philology and HermeneuticsAdrian Del Caro"The philosopher believes the value of his philosophy lies in the whole, in the structure: posterity finds it in the stone with which he built."Human, All Too Human, 1.201"All science only achieved continuity and constancy when the art of correct reading, that is philology, reached its height."Human, All Too Human, 1.270The complexity of Nietzschean rhetoric demands first a (...) basic working definition of rhetoric. In the etymological sense of Greek rhe¯torike¯, the art of oratory, and extrapolated to include the art of communicating effectively through writing, Nietzsche's rhetoric is a highly stylized, deeply self-aware manner of expression designed to convey meaning and to appeal. In the more limited sense of my essay, Nietzschean rhetoric is furthermore a discourse whose communicative and appealing aspects are aimed at the earth for the purpose of grounding human beings. By "rhetoric" I do not mean the negative connotation associated with "insincere or grandiloquent language" (Webster's), though it is certainly the case that Nietzsche's rhetoric frequently takes flight and requires grounding. It is to be expected that a classical philologist by training, and both a teacher and a writer by profession, would have a close understanding and practiced application of rhetoric; the particular challenge in explicating Nietzsche's rhetoric lies in the task to which his rhetoric is put, as well as in the zeal with which he pursued his task. I am not primarily concerned with what Nietzsche had to say about rhetoric while lecturing at the University of Basle, though I agree that Gilman, Blair, and Parent are right to emphasize the importance of rhetoric for the interpretation of Nietzsche's writings and in its own right as a competitor with philosophy (1989, xii, xvi, xx), rather, I am concerned [End Page 101] with the practice of rhetoric that distinguishes Nietzsche's writings from the early 1870s until the so-called Wahnsinnszettel (postcards and letters of madness) written in early January 1889. I also agree with Moore, who analyzes the specifically biological and medical idiom of Nietzsche and concludes "that new light can be thrown on [Nietzsche's] thought by situating it within the historical context of nineteenth-century theories of evolution and degeneration" (Moore 2002, 1-2).1In an early aphorism entitled "Origin of faith" Nietzsche concluded: "Habituation of spiritual principles [Grundsätze] without grounds [Gründe] is called faith."2 I provide the German to demonstrate that whenever possible, Nietzsche drew on the Germanic Grund in his discussions of grounding, even though he was keenly aware of Greek and Latin alternatives and could have used them. So for example Nietzsche's translator (say Holling-dale) could have chosen to use English "grounds" for German Gründe, but chose instead to use "reasons," which is also correct though not exactly in the spirit of Nietzsche's etymological nuance.3 Grundsätze, literally "grounding propositions," given idiomatically as "principles," has no comparable etymology in English. What one becomes accustomed to or adopts as a habit based on faith versus grounds, cannot by definition be grounded, whether or not it is a principle. Based on this example, living with grounds or reasons is living with foundation, with base and support. Living without grounds is simply acquiring habits, living by faith, living groundlessly. A similar usage is involved in English "grounds for dismissal," whereby "grounds" equals "reasons." Even the words founded and unfounded preserve some of the strength of "grounded" and "ungrounded" as I use them. In German "unfounded" is unbegründet or grundlos, participle and adjective respectively, and Nietzsche availed himself whenever possible of German expressions based on ground.The aphorism immediately following "Origin of faith" relies even more on Grund, and its translation into English deserves close attention. "Aus den Folgen auf Grund und Ungrund zurückgeschlossen" becomes "Reasons judged a posteriori on the basis of consequences,"4 which I would render as "grounds and ungrounds retroactively concluded from consequences." Nietzsche uses Grund twice already in the title, and in the body of this "aphorism" of thirty lines a variation of Grund occurs six more times (Gründe, Gr... (shrink)

The present edition of Book I of Lucretius's De rerum natura by Serafín Bodelón García is based on the Hispanic codices Valentianus and Caesaraugustanus. It amends the text as fixed by Bailey (1926, 1947) and takes note of the various corrections proposed by prominent philologists of Lucretius's work and reproduced in the edition: Lucretius, Über die Natur der Dinge. Lateinisch und Deutsch. Schriften und Quellen der Alten Welt (ed. Josef Martin). Berlin, Akademie-Verlag (DDR), 1972. The entire book I can be (...) considered an introduction to the work. From the model of invocation to the muses (hymn to Venus) the intention of the work is exposed: to eliminate the fear of the gods. The basic principles of the atomistic doctrine, the operators (atoms and vacuum) and the operations (nothing comes from nothing) are exposed. A critique is made of alternative theories to atomism and those with which it can be confused, atoms and the void are justified as principles of things. (shrink)

This article discusses and compares Donald Davidson’s and Hilary Putnam’s views on free will. Those views have a two-fold motive of interest: first, they are the coherent expressions of the very influential conceptions that these authors held regarding the mind-body relation, causation, the nature of the laws of nature, and the meaning of our explanatory practices; second, both Davidson and Putnam tried to articulate liberal forms of naturalism according to which normative notions are not incompatible with scientifically explainable phenomena but (...) not reducible to them either. In conclusion I will argue that Putnam’s view is the more promising for approaching the free will issue since it is not committed to problematic form of ontological monism still accepted by Davidson. (shrink)

In this chapter, I analyze the different views that Hilary Putnam developed during the seven decades of his brilliant philosophical career in order to address the question of realism (metaphysical realism, internal realism, quietism, and liberal naturalism). I also argue that the view Putnam defended at the end of his career was the most solid and consistent, and that such view could offer a useful inspiration to the advocates of perspectivism.

In Western tradition, the Nativity of Jesus is placed on December 25, 1 BC, according to the calculation made by Dionysius Exiguus in the sixth century. In Eastern tradition, January 6 is associated with both the birth of Jesus and the Epiphany (visit of the Magi). The historicity of events related to the Star of Bethlehem and the accuracy of tradition in determining the beginning of the Christian era have long been debated. This study, conducted through astronomy and the reconstruction (...) of ancient calendars, has shed new light on this longstanding issue. In fact, an ancient fourth-century source, the Apostolic Constitutions, indicates that the Nativity of Jesus occurred on the 25th of Kislev, the first day of the Jewish festival of Hanukkah. The same source places the Epiphany of Magi on the 6th of Tevet. The astronomical-calendar analysis shows that, under certain assumptions, the 25th of Kislev and the 6th of Tevet can exactly coincide with the dates of the Eastern tradition for both the Nativity and the Epiphany, i. e. January 6, precisely at the beginning of the Christian era, according to the calculation made by Dionysius Exiguus. The probability that this is coincidental is so low that it implies these traditions must necessarily have a historical origin, demonstrating the reasonableness of the faith passed down to us by the early Christians. (shrink)

Although Freud presented his theory of the unconscious as a groundbreaking innovation, we find remote antecedents. This article analyzes the approach of personalist psychology, which offers three unconscious instances: sensible, intellective, and volitional. I trace this approach back to the tradition initiated by Plato and progressively developed by kindred thinkers up to modern times. In particular, I highlight the contributions of Aristotle, Augustine, Aquinas, and Rosmini. To conclude, I show that their earlier conception of the unconscious corresponds to the general (...) characteristics of the Freudian notion while also differing radically in their ontological significance and anthropological implications. (shrink)

Several decades ago Alexandre Koyré’s interpretation of Galileo as a Platonist of a specific sort was the dominant view, but today it is largely out of fashion. In this paper I argue that, if wrong regarding the experimental side of Galilean science, Koyré’s interpretation was substantially correct as to its crucial ontological and epistemological components. In this light I defend the view that Galileo should be seen as an advocate of a physico-mathematical version of Platonism.

This article discusses Hilary Putnam's views on the mind-body problem, by locating them in the general context of a satisfying pluralistic naturalism that he tried to articulate throughout his entire philosophical career. The first attempt in this direction was computational functionalism, his version of psychological functionalism centered on the analogy between mind/body and software/hardware, which (differently from David Lewis and others) he came to think of as an empirical hypothesis. That was a very successful proposal; however, later Putnam abandoned it (...) and embraced what he called 'liberal functionalism'. The reason for this change of mind was twofold: on the one hand, Putnam reached the conclusion that computational functionalism was incompatible with his views on semantic externalism; on the other hand, he began to think that mental states, besides being compositionally plastic (i.e., two entities can be in the same psychological state without being in the same physical state), are also computationally plastic (i.e., two entities can be in the same psychological state without being in the same functional state).In conclusion, I will argue that 'liberal functionalism' opened an interesting perspective for a successful non-reductive version of naturalism. (shrink)

What aesthetic interest do we have in watching films? In a much debated paper, Roger Scruton argued that this interest typically comes down to the interest in the dramatic representations recorded by such films. Berys Gaut and Catharine Abell criticized Scruton’s argument by claiming that films can elicit an aesthetic interest also by virtue of their pictorial representation. In this article, we develop a different criticism of Scruton’s argument. In our view, a film can elicit an aesthetic interest that does (...) not come down to an interest in the dramatic representation or in the pictorial representation. We will argue that this is a distinctively cinematic interest. In section I we outline Scruton’s argument. In section II we point out an interest in how the cinematic medium presents the portrayed subject as detached from the spectator’s environment. In section III, by referring to Wittgenstein’s account of the contemplation from outside, we contend that the interest in films introduced in section II can count as an aesthetic interest. In section IV we argue that both documentaries and fiction films can elicit this kind of interest. In section V we compare the three different kinds of aesthetic interest that, in our view, a film can elicit. In section VI we describe the corresponding kinds of cinematic achievements. (shrink)

In this paper, we first set out three requirements that each e-theory – a theory whose task is to explain data – must fulfill in order to be one such good theory: i) an ontological requirement, i.e. adequate simplicity, ii) a methodological requirement, i.e. plurality of research procedures, iii) an epistemological requirement, i.e. compatibility with the best available epistemical procedures. Moreover, we will claim that from the metaphilosophical point of view, unlike scientific naturalism on the one hand and supernaturalism on (...) the other, liberal naturalism is the only philosophical approach capable of fulfilling all such requirements. (shrink)

According to some philosophers, philosophical realism is an obsolete, specious and irrelevant conceptio. In this essay I argue that this thesis is deeply flawed because the issue of realism is philosophically inescapable. Then I discuss two versions of philosophical realism that are particularly widespread today: common sense realism and scientific realism. These conceptions tend to be hegemonic, and consequently often in conflict with each other. The biggest challenge for philosophical realism over the next few years will be to try and (...) harmonize them. (shrink)

The reductionist view of contractual phenomenon, typical of civil codes and classical contract law, is a result of a blur that, overestimating the voluntary agreement, undervalues the exchange. Trying to show the partial and inadequate character of that vision of contract law, contextualists or relationists proposals have emerged, focusing on the defense of the relational contract model. These theories suggest relational justice as a new paradigm. It transfers the relational approach of sociology to law, and incorporates the analysis of plural (...) economic reciprocity. Relational justice is formulated as a theory of justice, whose three elements offer a new theoretical framework where balances and imbalances that have been showing the legal contractual reality through out history can be contextualized. (shrink)

We study a modal system ¯T, that extends the classical (prepositional) modal system T and whose language is provided with modal operators M inn (nN) to be interpreted, in the usual kripkean semantics, as there are more than n accessible worlds such that.... We find reasonable axioms for ¯T and we prove for it completeness, compactness and decidability theorems.

We study a modal system ¯T, that extends the classical (prepositional) modal system T and whose language is provided with modal operators M inn (nεN) to be interpreted, in the usual kripkean semantics, as “there are more than n accessible worlds such that...”. We find reasonable axioms for ¯T and we prove for it completeness, compactness and decidability theorems.

The production of broccoli and cauliflower generates large amounts of vegetable by-products that often accumulate in the environment; however, these residues have nutritional value for ruminants. This study evaluated the effects of including industrial broccoli and cauliflower waste in the diet of dairy ewes on feed intake, metabolic health and milk production and composition. Thirty Assaf dairy ewes in mid-lactation were divided into three groups, with 10 animals per group. The control group (CON) received a total mixed ratio (TMR) ad (...) libitum, the broccoli group (BRO) received the same TMR plus 1.5 kg FM/d of fresh chopped broccoli, and the cauliflower (CAU) group received the TMR plus 1.5 kg/d of fresh chopped cauliflower. The trial lasted 42 d, divided into 21 d for adaptation and 21 d of measurements, where feed intake and milk yield were recorded daily. Milk samples were taken once a week. At the end of the experiment, fresh cheese was prepared, using the milk from each feeding group. A sensory analysis was carried out, to detect eventual differences in flavour among treatments. Blood samples were taken to analyse the biochemical profile and acid-base status. The animals of the BRO and the CAU groups ate all the vegetal offered without decreasing the daily intake of TMR or affecting milk production. No differences were observed between groups in the biochemical profile or the blood acid-base status, with the exception of the urea concentration, which was higher in the BRO group compared to the control (55.2, 61.8, 57.2 mg/dL for CON, BRO and CAU; P= 0.022). Regarding milk composition, the most relevant differences were observed in protein content, being higher in the BRO group (P=0.006) than in the CON and CAU groups, and in the fatty acids profile, which showed an increase in the saturated fatty acids content (P=0.012) and a decrease in the monounsaturated fatty acids content (P=0.005) in the groups supplemented with broccoli and cauliflower. In conclusion, supplementation with 1.5 kg of broccoli or cauliflower in lactating sheep did not affect feed intake, milk production or health status of the animals and had little impact on the quality of milk. (shrink)

“Naturalismo” è una parola che si dice in molti modi, almeno tanti quanti nella storia della filosofia e nel sentire comune sono i modi in cui si è parlato di “natura” e di espressioni simili. Oggi, il tema del naturalismo in filosofia e della cosiddetta naturalizzazione che una filosofia dovrebbe eventualmente attrezzare determinate nozioni e teorie è tornato prepotentemente alla ribalta della riflessione filosofica, sulla scia dei successi provenienti dalle scienze cognitive (linguistica, n...

This paper turns to the concept of constitution and some to it more immediately related notions contained in R. Carnap's Aufbau and Husserl's works that might have had some influence there, in order to find similarities and differences between them. It hopefully will contribute to this assessment of the plausible hypothesis, recently raised in the literature, of an influence of the father of phenomenology not explicitly sufficiently credited in Aufbau. The argumentative strategy was to expose, firstly in a separate way, (...) the relevant points in each strand and then to make the comparative examination. This first analysis took place by two general aspects, namely, to address, on the one hand, the very relation of constitution and what is a system of it and, given the implicated foundationalism attributed to such notion, the data which are at the base of system like this. Then I move on to examine the differences and similarities between such expositions. As result, similarities were observed in that the two of them imply a broader thesis of foundationalism; they propose, in this, to an encompassing system. In addition, they contend that the fact that there is a difference between a lower-level object and a higher-level object does not imply between them mereological composition or some necessary commonality of properties. However, there are also differences regarding the kind of relationship that the notions of constituting imply in each case. Distinctions were also found about the role of sensations in each system; but in that sense, there is, in both perspectives, also similarities concerning their status. The paper concludes with the notion that there must be husserlian influences in the Aufbau not sufficiently credited. However, it is unreasonable the diagnosis of extreme importance of Husserl's influence. (shrink)

What are the signs from which we get our bearings in life? Can we count on some objective point of reference? In this paper I explore two ways in which those questions can be answered. Each one represents a different paradigm in relation to the bases of action. Kant seeks objectivity without object-in-itself and a moral law independent of empirical reality. Rosmini claims that moral objectivity comes from an ideal object which, in turn, is linked with reality. The third part (...) of the article obtains some results from the comparison of both approaches: the Kantian way opens a door to nihilism due to its essential ambiguity; the weakness of moral law impels us to wait for a brighter light. My analysis develops along the elementary lines of Rosmini’s reply to Kantian thought. Some keys for dialogue with the various interpretations of the German philosopher’s work are thus proposed. (shrink)

This paper describes a new concept of legal ontology together with an ontology development tool, called the European Legal Taxonomy Syllabus (ELTS). The tool is used to model the legal terminology created by the Uniform Terminology project on EU consumer protection law as an ontology.ELTS is not a formal ontology in the standard sense, i.e., an axiomatic ontology formalized, for instance, in description logic. Rather, it is a lightweight ontology, i.e. a knowledge base storing low-level legal concepts, connected via low-level (...) semantic relations, and related to linguistic patterns that denote legal concepts in several languages spoken in the European Union (EU). In other words, ELTS is a multi-lingual and multi-jurisdictional terminological vocabulary enriched with concepts denoted by vocabulary entries, with semantic relations between different concepts. The choice of such an architecture is based on past studies in comparative law and is motivated by the need to reveal the differences between national systems within the EU. Past literature in comparative law highlights that axiomatic ontologies freeze legal knowledge in an unreal steadiness, i.e., they render it disconnected from legal practice. Much more flexibility is needed to make the knowledge base acceptable to legal practitioners.ELTS was developed together with legal practitioners on the basis of the comparative view of European law. The ontology framework is designed to help professionals study the meaning of national and European legal terms and how they inter-relate in the transposition of European Directives into national laws. The structure and user interface of ELTS is suitable for building multi-lingual, multi-jurisdictional legal ontologies in a bottom-up and collaborative manner, starting from the description of legal terms by legal experts. It also takes into account the interpretation of norms, the dynamic character of norms and the contextual character of legal concepts in that they are linked to their legal sources (legislation, case law and doctrine). (shrink)

The COVID-19 pandemic is an unprecedented event entailing long-term consequences on population health and welfare. Those who contracted the coronavirus may have suffered from both physical and mental health issues that unfold the need for tailored intervention strategies. Hence, our study aims to investigate the psychological and social consequences of COVID-19 on a sample of 86 participants, encompassing 43 patients recruited from Bari University Hospital, 19 of whom were hospitalized due to the disease. The remaining 43 were individuals not fallen (...) ill with COVID-19 to date. The investigation yielded significant gender differences in post-traumatic stress symptoms, depression, and representation of interpersonal distance, evaluated through the IES-R, the BDI-II, and the IVAS task, respectively. This pattern of results was not replicated in the control group. In general, participants who reported having experienced the most intense post-traumatic symptoms also presented a greater mood deflection and, more specifically, within the clinical group women obtained the highest scores on both scales. Women reported higher IES-R and BDI-II scores compared to men, that could indicate that women who have contracted COVID-19 are more exposed to post-traumatic and depressive symptoms. Our results also showed a significant effect of COVID-19 on IPD with a tendency of disease-experienced individuals to increase their preferred IPD from adults, children, and elderly people. Regarding gender differences in mood and proxemic behavior, a correlation between depressive symptoms and probable PTSD and a further correlation between probable PTSD and greater IPD were found in women from both clinical and control group. Overall, these findings might contribute to a better understanding of gender-based implications of the current pandemic on mental health, also leading to the development of integrated yet personalized intervention strategies. (shrink)

Il volume raccoglie i contributi presentati al convegno annuale della Società Italiana di Filosofia Morale (Roma, 6-7 giugno 2025), dedicato al dibattito contemporaneo sull’etica normativa e sulle teorie etiche. A partire dalle domande fondamentali su ciò che rende moralmente giustificate azioni, credenze e istituzioni ma sofferman￾dosi anche su dilemmi morali concreti, il volume offre un quadro articolato e pluralistico delle principali pro￾spettive normative contemporanee. I saggi esplorano le tradizioni deontologiche e consequenzialiste, nonché le posizioni legate all’etica delle virtù, insieme a (...) tentativi di integrazione teorica, riflessioni metaetiche, contributi storico-filosofici e analisi di etica applicata. Nel loro insieme, i contributi testimoniano la vitalità della filoso￾fia morale italiana e la sua crescente apertura al con￾fronto internazionale, mettendo in dialogo approcci classici e sviluppi innovativi su questioni di rilevanza teorica e pratica. (shrink)

Audio description remains the cornerstone of accessibility for visually impaired audiences to all sorts of audiovisual content, including porn. Existing work points to the efficacy of audio description to guarantee immersion and emotional engagement, but evidence on its role in sexual arousal and engagement in porn is still scant. The present study takes on this challenge by comparing sighted and visually impaired participants’ experiences with porn in terms of their physiological response [i.e., cortisol and heart rate ] and self-report measures (...) of affect [Positive and Negative Affect Schedule ; Watson et al., 1988], anxiety [State-Trait Anxiety Inventory ; Spielberger et al., 1970], sexual reactivity and arousal [Sexual Inhibition/Sexual Excitation Scale ; Moyano and Sierra ; and the Ratings of Sexual Arousal ; Mosher ], and narrative engagement or transportation [The Transport Narrative Questionnaire, Green and Brock ]. 69 Spanish participants were allocated into three different groups: 25 sighted participants who watched and heard the porn scenes in their audio-visual version ; 22 sighted participants who listened to the audio described version without images ; and 22 visually impaired participants who also listened to the audio described version without images. Overall, results on physiological and self-report measures revealed no significant differences between groups or different versions of the clips. The analysis of cortisol reactivity to porn as the maximum increase or decrease in cortisol with respect to baseline values revealed no significant differences between the groups, but pointed to a higher percentage of non-responders than responders in the three groups, the highest being found in the ONCE group. As for participants’ cardiac response to the clips, no significant differences were found across the groups, with the highest HR levels being registered in the baseline phase. Self-report measures revealed significant between-group differences in negative affect. The ONCE group displayed the highest pre-task levels of negative affect and was the only group that showed a decrease in negative affect after exposure to the clips. Sighted and visually impaired participants reported to be moderately aroused and immersed in the films, regardless of exposure to AV or AD porn. In addition, correlations found between participants’ levels of self-report sexual arousal and transportation and post-task affect pointed to a positive relationship between exposure to porn and perceived levels of sexual arousal and affect. Results from the study reflected the efficacy of audio description in providing sighted and visually impaired audiences with a similar experience to that offered by original AV porn scenes. This study is exploratory but provides valid, initial groundwork for further research on the impact of audio description on porn reception. (shrink)

The text is part of the investigative concerns from the authors with regard to the dialogue between literature and science teaching. It starts from several theoretical approaches around the general didactics, university or superior didactics, science’s didactics and for last, literature’s didactics. This is largely due to our search which is focused in articulate the university didactics with science and literature’s didactics, meanwhile, we pretend to answer to the questions ¿How are the specific didactics of science and literature going to (...) contribute to the university didactics and how is the last one going to contribute to these specific didactics? ¿Is it the dialogue between science and literature possible? The paper has been made in middle education, in Educative Institution José Miguel de Restrepo y Puerta, from Copacabana and also in university education, in the academic unities of Dietetics and Nutrition School, Agricultural Sciences and Medicine, from the University of Antioquia. Finally, the partial results indicate: i) the necessity of general Didactics as a discipline focused on teaching and learning processes to ask itself for its internal problems and establish relations with specific didactics. (shrink)

Being disposed to see the marvelous by moving into the familiar is one of the fundamental philosophical dispositions. The pre-Socratic philosophers—especially Heraclitus—emphasized the needfulness of listening. This is true in two senses: we need to learn to listen, and listening is itself a need for something. The logos in nature can be heard only by one who is “awake.” The problem is that most live as though they were asleep, immersed in their own world. Being in tune with nature opens (...) one to hear something beyond nature—namely, the logos of nature. This implies a paradox: one can understand nature—i.e., be open to hear its logos—only if one is already open to hear it. The logos speaks to all, but it only successfully communicates with its lover. The philosophical life is intelligible only from within an openness to the logos. In this essay, I will argue that living a philosophical life (i.e., a philo-logical life: literally, a life in love with logos) is something that one has always already had. In short, a philosophical life is not something that one can decide to have or not; it is essentially something that one is thrown into, or perhaps more accurately, something that one finds oneself already a part of—like being in love—as the fruit of an unmerited gift. The philosophical life is a life of grace, since it is something that is given from another. This essay sets out to examine the philosophical facets of the claim that the philosophical life is a life of grace. (shrink)

V. 1 is a detailed analysis of a previously unknown proof copy of the first edition of Galileo's Sidereus nuncius, in which watercolor drawings appear in place of the etchings of the published edition, consigned in 2005 to the antiquarian bookselling firm of Martayan Lan. V. 2 is an account of the composition and production of the edition, based on analysis of extant copies as well as the New York proof copy. V. 3 was written in response to the discovery, (...) soon after the publication of v. 2, that the proof copy was in fact an elaborate forgery produced between 2003 and 2005 under the direction of Marino Massimo de Caro, as first reported in the article "A very rare book," by Nicholas Schmidle, in The New Yorker issue of 16 December 2013. V. 4, in German, is a heavily revised edition of Horst Bredekamp's Galilei der Künstler, which had included a chapter on the then unrecognized forgery. (shrink)

La obra de Nicolás Gómez Dávila ha sido leída presuponiendo su desconexión frente a la producción filosófica local del pasado. Esa presuposición ha pasado por alto la existencia de posibles vínculos entre las tesis de la filosofía del derecho en De iure y la reflexión sobre el lenguaje y la tradición presente en el ensayo de Miguel Antonio Caro titulado “Del uso en sus relaciones con el lenguaje”. Este artículo explora los posibles vínculos entre ambos ensayos, a partir de (...) (i) la similitud entre la concepción horaciana del lenguaje presente en la obra de Caro y las tesis de De iure, (ii) las correspondencias entre los esquemas metodológicos y valorativos, derivados de aquella concepción, presentes en ambas obras, y (iii) las similitudes y diferencias de su conservatismo político. (shrink)

The integration of Artificial Intelligence (AI) within higher education has given rise to substantial ethical concerns and challenges, including concerns regarding data privacy, equity in educational resources, and algorithmic biases. These factors have the potential to compromise the integrity of academic processes. In light of this, the study aims to analyze the perceptions of students and faculty members about the ethical challenges associated with the use of AI in universities. The methodology employed was non-experimental quantitative, with the questionnaires being designed (...) according to Luciano Floridi’s algorithmic theory. The study’s participants 890 university students and 162 faculty members from 21 higher education institutions in Peru. Results indicate that 51.2% of faculty and 47.5% of students expressed concern about data privacy and security. Moreover, a significant proportion of respondents, 61.1% of faculty and 53.5% of students, believed that AI systems lack transparency. These findings highlight the urgent need for regulatory frameworks that promote ethical AI use, ensure equitable access, and safeguard academic autonomy. It is essential for universities to implement concrete measures, including ethical oversight mechanisms, audit protocols, and digital literacy training programs, to maximize the benefits and mitigate the risks of AI in education. (shrink)

Caros pesquisadores, segue nosso número 27, com artigos de fluxo contínuo e mais um dossiê estoicismo com os textos referentes ao segundo colóquio Epicteto, que se realizou em 2017 na cidade de Niterói, no campus da UFF. Neste dossiê temos onze artigos, muitos dos quais de pesquisadores que consagram seus esforços à compreensão do pensamento do velho de Hierápolis. Após o dossiê, temos os artigos de fluxo contínuo. A edição se encerra com uma tradução. Boa leitura a todos. Os editores.

I fatti! I fatti! Caro signore, i fatti sono come siassumono; e allora, nello spirito, non sono più fatti:ma vita che appare, così o in altro modo.Luigi Pirandello 1 Ontologia del giuridico 1.1 Due ontologie del giuridico: ontologia degli oggetti giuridici (Adolf Reinach) vs. ontologia degli enti giuridici (Santi Romano) 1.1.1 Nella filosofia del diritto del xx secolo sono compresenti due ontologie del giuridico:(i) l’ontologia degli oggetti giuridici di Adolf Reinach (1883-1917),(ii) l’ontol...

Climate change is a profound global social challenge that both exposes and exacerbates inequalities, disproportionately affecting populations that have contributed least to the problem. In current discourses, where technical solutions are often emphasized, the ethical and intercultural dimensions necessary for inclusive global collaboration are frequently overlooked. This research contends that the first step is to frame climate change as a moral crisis rather than solely as an environmental or technical issue, advocating for epistemological holism that goes beyond perspectives grounded merely (...) in economic and technical terms. It aims to provide actionable insights into the role intercultural dialogue can play in advancing global climate policies, positioning such dialogue as essential for integrating diverse moral perspectives, spiritual insights, and cultural narratives—elements critical for fostering inclusive and just climate solutions. Despite recognition in both literature and public discourse, concrete analyses of cases in which intercultural dialogue successfully advances inclusivity in climate change conversations at the global level remain limited. This study examines the Shinnecock Indian Nation, the Pacific Climate Warriors, and Pope Francis’s leadership to highlight gaps in global climate collaboration—specifically in representation, epistemological diversity, and fraternity and social friendship. By analyzing these three case studies, the research identifies key agendas for integration into climate discussions and demonstrates how Pope Francis’s radically open approach has created new avenues for inclusive dialogue and collaboration, offering a reference point for future intercultural engagement in international climate governance and diplomacy. (shrink)

El presente artículo aborda la relación entre el Derecho a la Verdad y el Régimen de Condicionalidad diseñado por la Jurisdicción Especial para la Paz. La JEP cuenta con tratamientos especiales para los comparecientes, los cuales están sujetos al cumplimento de las obligaciones del régimen de condicionalidad, que busca garantizar que se proporcione información veraz y completa sobre todos los hechos de los que tengan conocimiento, obligación que, si llegare a incumplirse, generaría la pérdida de beneficios del Sistema. Por tanto, (...) el seguimiento al cumplimento de las obligaciones, es una garantía para que las víctimas y la sociedad accedan a la verdad, como lo indica el artículo 1 transitorio del Acto Legislativo 01 de 2017. Con base en una metodología de análisis documental, se reflexiona sobre los mecanismos de verificación diseñados por la JEP para establecer si se cumple o no con el régimen de condicionalidad. Examina algunos casos de comparecientes vinculados al Caso 01, que han sido expulsados de la JEP por incumplir dicho régimen o por ser declarados desertores armados manifiestos del proceso de paz. (shrink)

Este trabajo explora, desde la filosofía práctica de Husserl, el tema de la paz perpetua. Sostenemos que, pese a que Husserl hizo solo alusiones marginales a la idea de una “comunidad de paz”, existen suficientes elementos en su ética para formular una teoría husserliana de la paz. Para esto, exponemos cómo Husserl justifica la idea de una comunidad de amor universal, que debe ser asumida como ideal para sujetos que buscan dar forma ética al mundo. Posteriormente, enfatizamos cómo ese ideal (...) debe motivar la constitución de un “movimiento social” en favor de la paz, que tiene un carácter abierto y expansivo. Finalizamos mostrando el lugar que tiene el Estado dentro de esta teoría, lo que hará patentes los contrastes entre la posición husserliana y la kantiana. (shrink)

Este artigo teve como objetivo fornecer uma discussão abrangente e uma análise crítica do trabalho de Sollberger, concentrando-se especificamente na premissa da "Superveniência Local" e explorando maneiras plausíveis pelas quais os realistas ingênuos poderiam contestar suas conclusões. Para alcançar esse objetivo, identifico e abordo criticamente três justificativas diferentes que Sollberger apresenta para esse princípio. Em primeiro lugar, critiquei o que chamei de “argumento do cirurgião”, que apresenta razões para acreditar que alucinações são exclusivamente causadas por processos cerebrais. Argumento que esse (...) argumento falha em reconhecer que a “suficiência” atribuída às alucinações diz respeito a alucinações concebidas em uma tipificação “neutra”, não em sua tipificação específica "mental". Além disso, destaco que a possibilidade alucinações e percepções correspondentes mina a suposta suficiência neurológica atribuída pelo argumento. Em segundo lugar, examino a intuição de Sollberger de que causas intrinsecamente idênticas deveriam resultar em efeitos intrinsecamente idênticos. Desafio essa noção enfatizando os papéis de fatores relacionais e ambientais, afirmando que as alucinações podem ser razoavelmente argumentadas como tendo conteúdos externamente individuados. Por fim, analiso criticamente o raciocínio de Sollberger para a tese de superveniência local, que deriva da ideia de que, em geral, as experiências mentais são exclusivamente causadas neurologicamente. Essa ideia é supostamente baseada na pressuposição metodológica da Ciência Perceptual e em descobertas empíricas sobre a relação entre mente e cérebro. Para contestar isso, forneço contraexemplos das Ciências Perceptuais que se concentram nas amplas interações do organismo com seu ambiente. Além disso, demonstro que observações empíricas possíveis sobre a relação entre cérebro e mente não são capazes de sustentar a ideia de exclusividade causal. Elas são igualmente compatíveis com hipóteses alternativas que permitem que Disjuntivistas expliquem causalmente as experiências. (shrink)

India and Latin America An Alliance for the Future talks about a better understanding of the mutual realities of these two regions, which are crucial in the achievement of constructing a higher quality economic relationship--balanced, diverse, inclusive and long lasting. It includes particular case studies which do not involve just simple transaction of natural resources but the building of global value chains, inducing the two economies to practice a balanced inter-dependency. The study is aimed at businessmen, policymakers and researchers in (...) both regions, so it addresses issues that may be of interest to one or the other, always attempting a comparative analysis. (shrink)

A interdisciplinaridade, tema caro para as pesquisas científicas, gerou profundas e renovadoras mudanças nas perguntas feitas aos textos, que giravam sempre em torno da autoria, fundo histórico e genealogia de tradições. Observando a história do estabelecimento das ciências da religião, desde os primeiros trabalhos de Max Müller, sabe-se que a leitura das narrativas sagradas foi fundamental. Estas são expressões de linguagem oral ou escrita do ambiente religioso. Neste texto, serão apresentadas as intuições da semiótica da cultura de I. Lótman (...) e colocadas em diálogo com as teorias narrativas, para serem pensados pressupostos epistemológicos e metodologias, menos devedores das metodologias historicistas, a fim de servirem de instrumento para interpretação destes textos sacralizados pelas comunidades religiosas. Para este feito, serão apresentados e discutidos conceitos como texto, cultura, memória e narrativa, os quais permitirão fazer as devidas críticas às metodologias tradicionais que se cristalizaram na prática interpretativa, especialmente na exegese filha da Modernidade, como, também, propor novas perguntas e caminhos na compressão dos textos das religiões. (shrink)

All of Stanley Cavell's work, whether its topic is Shakespeare's or Beckett's theatre, Hollywood cinema, Caro's sculpture or Derrida's deconstruction, rests on the philosophies of language of Wittgenstein and Austin and on the vision that in these one finds the life of human animals in language and culture. Behind the question "What is art?" Thus, in Cavell, questions such as: How does one enter language? What is speaking on one's own behalf? How is it possible to escape from inexpressiveness? (...) What does it mean to speak for others with whom we consent to associate? What is recognizing others, being recognized by them, or recognizing a community? What responsibility do I have for the way language means? What is consent and dissent? How do you come to have, not just your own voice, but a voice capable of articulating something new, for example, artistically new? How can that voice ever be shared? (shrink)

Despite increased philosophical and psychological work on practical wisdom, contemporary interdisciplinary wisdom research provides few specifics about how to develop wisdom (Kristjánsson 2022). This lack of practically useful guidance is due in part to the difficulty of determining how to combine the tools of philosophy and psychology to develop a plausible account of wisdom as a prescriptive ideal. Modeling wisdom on more ordinary forms of expertise is promising, but skill models of wisdom (Annas 2011; De Caro et al. 2018; (...) Swartwood 2013b; Tsai 2023) have been challenged on the grounds that there are important differences between wisdom and expert skills (Hacker-Wright 2015, p. 986; Kristjánsson 2015, pp. 98, 101; Stichter 2015, 2016, 2018). I’ll argue that we can both vindicate the promise of skill models of wisdom and begin to specify practically useful strategies for wisdom development by attending to a reflective process that I call Case-Based Critical Reflection. I begin by demonstrating the process as it arose in a notable example from everyday life, illustrating how the process can be usefully applied to a case study of interest to wisdom scientists, and explaining its philosophical pedigree. After isolating the key features that make it relevant to wisdom development, I argue that attending to the importance of Critical Reflection can defuse prominent objections to skill models of wisdom. (shrink)