O artigo está contextualizado no âmbito do debate da filosofia política acerca do cosmopolitismo, isto é, de uma orientação politico-filosófica que considera que teorias de justiça devem ir além das fronteiras nacionais em suas abordagens. Propostas normativas liberais (tais como as de Thomas Pogge e Charles Beitz) recolocaram como foco central da preocupação com a justiça a esfera global e ocuparam o protagonismo dos debates no âmbito da filosofia política no final da década de noventa. Já no campo crítico-discursivo, o (...) ideal cosmopolita foi tematizado de forma menos sistemática, com exceções, como Seyla Benhabib e Jurgen Habermas. Mais recentemente Brian Milstein (2015), efetua o resgate do ideal cosmopolita e estabelece de que forma a teoria crítica com um ponto de vista cosmopolita é central para se pensar possibilidades emancipatórias. Neste texto irei apresentar as principais discussões e desafios que as teorias cosmopolitas enfrentaram e demonstrarei os elementos centrais da proposta de Milstein tendo como objetivo central sustentar que o projeto cosmopolita não deve ser descartado, ao contrário, trata-se de perspectiva urgente para pensarmos os principais desafios de justiça de nosso tempo. (shrink)

"Hellenistic Philosophy of Mind" is an elegant survey of Stoic and Epicurean ideas about the soul an introduction to two ancient schools whose belief in the soul's physicality offer compelling parallels to modern approaches in the ...

The question of form in Peirce’s early thought constitutes the starting point of his reflection on the connection models of the parts of continua. I will show how, interpreted as reason rather than as cause, form becomes a productive event. In this productive event the form, as “condition of possibility of the relation of the elementary parts of representation” becomes a modeling dynamic which, starting from interpretation, allows initiation of the process of the passage from substance to being. The problem (...) of this passage is the problem of a continuity that cannot be thought by the classical linear model of time. (shrink)

This paper investigates the norm of presupposition, as one pervasive type of indirect speech act. It argues against the view that sees presuppositions as an indirect counterpart of the direct speech act of assertion and proposes instead that they are much more similar to the direct speech act of assumption. More concretely, it suggests that the norm that governs presuppositions is not an epistemic or doxastic attitude such as knowledge, justified belief, or mere belief; it's a practical attitude, most plausibly (...) the attitude of rational acceptance. This view has important ramifications well beyond debates in philosophy of language and linguistics. It affects not only our view of which speech act sequences are fine and which are off; it bears on whether presuppositions can function as testimony, whether they can be lies, and whether they are ontologically committal, thus addressing central topics in epistemology, ethics, and metaphysics. (shrink)

Originally published in 1928 this book was an attempt to acquaint the general public with the fundamentals of Individual Psychology. At the same time it is a demonstration of the practical application of these principles to the conduct of everyday relationships, and the organization of our personal life. Based upon a years’ lectures to audiences at the People’s Institute in Vienna, the purpose of the book was to point out how the mistaken behaviour of the individual affects harmony of our (...) social and communal life; to teach the individual to recognize their own mistakes; and finally, to show them how they may effect a harmonious adjustment to the communal life. Adler felt that mistakes in business or in science were costly and deplorable, but mistakes in the conduct of life are usually dangerous to life itself. This book is dedicated by the author in his preface ‘to the task of illuminating man’s progress toward a better understanding of human nature.’. (shrink)

There is a Turing computable embedding $\Phi $ of directed graphs $\mathcal {A}$ in undirected graphs. Moreover, there is a fixed tuple of formulas that give a uniform effective interpretation; i.e., for all directed graphs $\mathcal {A}$, these formulas interpret $\mathcal {A}$ in $\Phi $. It follows that $\mathcal {A}$ is Medvedev reducible to $\Phi $ uniformly; i.e., $\mathcal {A}\leq _s\Phi $ with a fixed Turing operator that serves for all $\mathcal {A}$. We observe that there is a graph G (...) that is not Medvedev reducible to any linear ordering. Hence, G is not effectively interpreted in any linear ordering. Similarly, there is a graph that is not interpreted in any linear ordering using computable $\Sigma _2$ formulas. Any graph can be interpreted in a linear ordering using computable $\Sigma _3$ formulas. Friedman and Stanley [4] gave a Turing computable embedding L of directed graphs in linear orderings. We show that there is no fixed tuple of $L_{\omega _1\omega }$ -formulas that, for all G, interpret the input graph G in the output linear ordering $L$. Harrison-Trainor and Montalbán [7] have also shown this, by a quite different proof. (shrink)

In their article “The Civil Rights of Health,” Harris and Pamukcu offer a framework connecting civil rights law to unjust health disparities with the aims of creating broader awareness of subordination as a root cause of health inequities and inviting policymakers to create new legal tools for dismantling it. They close with a call to action. Here, we take up their call and propose cooperative enterprises as a health justice intervention. To illustrate this conceptualization, we focus on childcare as a (...) system with robust connections to social, economic, and health equity for children, workers, and families. (shrink)

When examining the role of Stoic ethics within Stoic philosophy as a whole, it is useful for us to look at the Stoic view of the way in which philosophy is made up of parts. The aim is a synoptic and integrated understanding of the "theoremata" of all the parts, something which can be achieved in a variety of ways, either by subsequent integration of separate study of the three parts or by proceeding through 'mixed' presentations, which can be made (...) at varying levels of understanding. In two presentations of Stoic ethics we find initially baffling claims about the life of virtue being 'the same as' or 'equivalent to' the life according to nature. These indicate approaches in which understanding of ethical concepts was enlarged and enriched by study of physics. Interpretation which makes physics in these passages into ethical foundations answers poorly to the ancient texts and raises severe difficulties as an interpretation of Stoicism. Two texts which have been taken to commit Stoics to a foundationalist view of the relation of ethics and physics do not in fact do so; rather, they fit well into the holistic view of philosophy and its parts. (shrink)

Współczesna etyka coraz rzadziej odwołuje się do kategorii prawdy – z tego powodu zainteresowanie budzić może każda propozycja etyczna, której twórca umieszcza kategorię prawdy w samym jej centrum. Na gruncie polskim taką etyką prawdy jest teoria Tadeusza Stycznia (1931-2010), w której prawda ma charakter normatywny. Do normatywnej mocy prawdy w etyce, choć rozumie on prawdę w zupełnie inny sposób, odwołuje się także francuski filozof Alain Badiou (ur. 1937). Zarówno w myśli Stycznia, jak i Badiou zagadnienie prawdy jest ściśle związane z (...) pojęciem powinności. Nie da się ukryć, że filozofie tych myślicieli są od siebie różne, ale można dostrzec między nimi pewne podobieństwa. Celem tego artykułu jest ukazanie zbieżnych punktów w filozofiach Tadeusza Stycznia i Alaina Badiou. Obaj myśliciele zdają się twierdzić, że człowiek, który dochowuje wierności odkrytej prawdzie czy wydarzeniu, jako podmiot moralny pozostaje wolny, unika zła oraz jest osobą lub Nieśmiertelny. (shrink)

In her historicisation of the concept of the ‘Sattelzeit,’ Julia Angster argues that the term does not represent a meaningful definition of a specific historical epoch. Instead, it serves as source material for analysing the notions of West German historians during the 1970s. Although their conception of the ‘Sattelzeit’ built on the work of R. Koselleck, it simplifies his concept by transforming an analytical tool of conceptual history into a starting point for social history. It enabled the conception of (...) the Western world, understood as the epitome of ‘modernity’, as a counterpart to a non-modern other. This, in turn, was influenced by modernisation theories developed by US sociology in the 1950s, ultimately aimed at guiding US policies in the ‘development’ of the ‘Third World’. Modernity thus became a political goal and a result of economic development, to be perceived in the European past as well as in the present of the ‘developing world’. In the 1970s, this understanding of ‘modernity’ was crucial for West German historiography and politics, both trying to inscribe themselves into the modern world of the West. (shrink)

Previous research has suggested that individuals who identify as being more religious request more aggressive medical treatment at end of life. These requests may generate disagreement over life-sustaining treatment (LST). Outside of anecdotal observation, however, the actual role of religion in conflict over LST has been underexplored. Because ethics committees are often consulted to help mediate these conflicts, the ethics consultation experience provides a unique context in which to investigate this question. The purpose of this paper was to examine the (...) ways religion was present in cases involving conflict around LST. Using medical records from ethics consultation cases for conflict over LST in one large academic medical centre, we found that religion can be central to conflict over LST but was also present in two additional ways through (1) religious coping, including a belief in miracles and support from a higher power, and (2) chaplaincy visits. In-hospital mortality was not different between patients with religiously versus non-religiously centred conflict. In our retrospective cohort study, religion played a variety of roles and did not lead to increased treatment intensity or prolong time to death. Ethics consultants and healthcare professionals involved in these cases should be cognisant of the complex ways that religion can manifest in conflict over LST. (shrink)

In recent years, theories of social understanding have moved away from arguing that just one epistemic strategy, such as theory-based inference or simulation constitutes our ability of social understanding. Empirical observations speak against any monistic view and have given rise to pluralistic accounts arguing that humans rely on a large variety of epistemic strategies in social understanding. We agree with this promising pluralist approach, but highlight two open questions: what is the residual role of mindreading, i.e. the indirect attribution of (...) mental states to others within this framework, and how do different strategies of social understanding relate to each other? In a first step, we aim to clarify the arguments that might be considered in evaluating the role that epistemic strategies play in a pluralistic framework. On this basis, we argue that mindreading constitutes a core epiststrategy in human social life that opens new central spheres of social understanding. In a second step, we provide an account of the relation between different epistemic strategies which integrates and demarks the important role of mindreading for social understanding. (shrink)

This article documents a moment in history when poor and working-class white boys and men are struggling in their schools, communities, and workplaces against the “Other” as a means of framing identities. Drawing on two independent qualitative studies, the authors investigate distinct locations where poor and working-class boys and men invent, relate to, and distance from marginalized groups in an effort to create self. First the authors look at an ethnography of “the Freeway boys,” a community of urban white working-class (...) high school boys who must deal with the economic ravagement of their neighborhood and their insecure place in a world different than that of their fathers. Next, the authors draw from a large-scale survey of young adults to hear how a combined sample of urban poor and working-class white men narrate identities that are carved explicitly out of territory bordered by white women and African American men. Across sites, the authors theorize how high schools and workplaces both, in part, create white masculinities and interrupt them, at a time when white working-class boys and men feel under siege. (shrink)

In the Stoics we find a combination of two perspectives which are commonly thought to conflict: the embedded perspective from within one's social context, and the universal perspective of the member of the moral community of rational beings. I argue that the Stoics do have a unified theory, one which avoids problems that trouble some modern theories which try to unite these perspectives.

It is generally agreed that there are two kinds of indicative conditionals that do not contain conditional 'then.' There are hypothetical conditionals such as 'If Mary has done the groceries, there is beer in the fridge' and there are biscuit conditionals such as 'If you are thirsty, there is beer in the fridge.' There is also broad consensus that we cannot find an analogous distinction between hypothetical and biscuit conditionals within indicative conditionals that do feature 'then.' Conditionals containing 'then,' it (...) is assumed, are uniformly read as hypothetical conditionals. In this article, I shall argue that there are biscuit conditionals featuring 'then.' This result, I take it, is not only interesting on its own. It also puts pressure on the popular view that conditional 'then' triggers the presupposition that in some situations in which the conditional's antecedent is not true, its consequent is not true either. (shrink)

Cost-benefit analysis is a widely used governmental evaluation tool, though academics remain skeptical. This volume gathers prominent contributors from law, economics, and philosophy for discussion of cost-benefit analysis, specifically its moral foundations, applications and limitations. This new scholarly debate includes not only economists, but also contributors from philosophy, cognitive psychology, legal studies, and public policy who can further illuminate the justification and moral implications of this method and specify alternative measures. These articles originally appeared in the Journal of Legal Studies. (...) Contributors: - Matthew D. Adler - Gary S. Becker - John Broome - Robert H. Frank - Robert W. Hahn - Lewis A. Kornhauser - Martha C. Nussbaum - Eric A. Posner - Richard A. Posner - Henry S. Richardson - Amartya Sen - Cass R. Sunstein - W. Kip Viscusi. (shrink)

Research on human motion perception shows that people are highly adept at inferring emotional states from body movements. Yet, this process is mediated by a number of individual factors and experie...

Is it a good time to be alive? Is ours a good society to be alive in? Is it possible to have a good life in our time? And finally, does a good life consist of having a good time? Are happiness and “a good life” interchangeable? These are the questions that Mortimer Adler addresses himself to. The heart of the book lies in its conception of the good life for man, which provides the standard for measuring a century, (...) a society, or a culture: for upon that turns the meaning of each man’s primary moral right – his right to the pursuit of happiness. The moral philosophy that Dr. Adler expounds in terms of this conception he calls “the ethics of common sense,” because it is as a defense and development of the common-sense answer to the question “can I really make a good life for myself?”. (shrink)

The basic components of data management including data ownership, collection, selection, recording, analysis, storage, retention, destruction, and sharing. A number of important principles underlie best practices for each of these components; these include recording details such that another can repeat the experiment, keeping the data safe, managing storage in such a way as to facilitate easy retrieval for the period of time required by regulatory agencies and establishing data sharing principles with colleagues before collaborations begin. Experience as practicing scientists and (...) teachers has aided in developing helpful strategies and approaches for communicating these principles, policies and practices to trainees and colleagues. We recommend didactic instruction focused by discipline, combined with the use of teachable moments in a student’s career, as well as teaching principles versus rules, because changing methods of data collection and storage have implications for data management practices. (shrink)

I begin with some points from the Republic which are familiar, perhaps over-familiar, to everyone, and then raise an issue about the role of law in Kallipolis which points us to something not so familiar. I hope that this contribution to honoring Fred Miller will lead to the kind of discussion that his own work has stimulated over the years, across an incredibly wide range of topics. I am honored and delighted to contribute to honoring Fred, and hope that this (...) paper will be worthy of its inclusion in this collection. (shrink)

Using fractal analyses to study events allows us to capture the scale-independence of those events, that is, no matter at which level we study a phenomenon, we should get roughly the same results because events exhibit similar structure across scales. This is demonstrably true in mathematical fractals but is less assured in behavioral fractals. The current research directly tests the scale-independence hypothesis in the behavioral domain by exploring the fractal structure of aggression, a social phenomenon comprising events that span temporal (...) scales from minutes of face-to-face arguments to centuries of international armed conflicts. Using publicly available data, we examined the temporal fractal structure of four scales of aggression: wars, riots, violent crimes, and body movement during arguments. Our results lend mixed support to the scale-independence hypothesis and provide insight into the self-organization of human interactions. (shrink)

The long section on knowledge and the philosopher in books V–VII of the Republic is undoubtedly the most famous passage in Plato's work. So it is perhaps a good idea to begin by stressing how very peculiar, and in many ways elusive, it is. It is exciting, and stimulating, but extremely hard to understand.

This commentary on Elinor Mason’s _Ways to be Blameworthy_ considers Mason’s proposed reflexivity constraint on ordinary blame- and praiseworthy action. I argue that the reflexivity constraint leaves too many intuitively apt targets of praise and blame out of the reach of those attitudes, and the availability of their detached counterparts does not make up for this. I also suggest that Mason’s case for the constraint is open to question. This gives us reasons to prefer a moral concern account of ordinary (...) or communicative praise- and blameworthiness, an account that does not include a reflexivity constraint. Finally, I argue that the moral concern view has more resources to explain some of the nuances and complexities of our practice of moral judgment than Mason allows—nuances Mason turned to pluralism to capture. (shrink)

René Girard stands as one of the most fascinating figures in the study of violence and religion. As a thinker, theorist, and theologian, his contribution to literary and cultural theory is indicative of his profound ability to see beyond societal phenomena into the very mechanizations of human existence. Historians, economists, philosophers, psychologists, and even neuroscientists have followed Girard's lead and stepped into the waters of mimetic theory in order to surf the waves of such concepts as desire, imitation, and violence. (...) Yet amid the number of articles, monographs, and anthologies produced by Girard and his colleagues in the Academy, only a few scholars have struck out further into the open seas of... (shrink)

¿Qué queda de la escuela? La experiencia de la escuela primaria deja huellas que se memoran y narran tiempo después, dando cuenta de lo que ha afectado y atravesado las vidas en el tiempo de la infancia. A partir de la investigación narrativa y mediante entrevistas abiertas nos propusimos recuperar y analizar lo que los adultos memoran de ese tiempo. Sintetizamos los resultados del trabajo de campo, que ubican al disciplinamiento, al miedo y al respeto como los tópicos de mayor (...) recurrencia e intensidad, como asimismo a los sentidos otorgados a estos recuerdos. Esbozamos finalmente lo que se olvida o se silencia. La reflexión a la que invita el artículo enfatiza en los efectos que la escuela y los adultos producen de manera imperceptible o poco tematizada, en la vida de quienes las habitan. (shrink)

En el presente escrito indagamos en representaciones de docentes en torno a la experiencia de llevar adelante propuestas de filosofía con niños. Para ello, proponemos, primero, precisar las implicancias de lo que denominamos escenas filosóficas, definimos a la enseñanza de la filosofía como un problema filosófico y caracterizamos, luego, la práctica a partir de una polémica sobre su denominación de filosofía para niños o filosofía con niños. Para relevar estas representaciones, realizamos seis entrevistas en profundidad a docentes que tienen amplia (...) experiencia en esta práctica, y, a partir de un análisis de las entrevistas, ponemos el énfasis en la potencia de la reflexión sobre la experiencia. Recuperamos, en las narraciones, la revisión de la propia formación, de la idea de planificación y del modo en el que irrumpen las infancias. Por último, subrayamos el reconocimiento del carácter transformador del hacer filosofía con niños que relatan los docentes. (shrink)