In this paper we study the reverse mathematics of two theorems by Bonnet about partial orders. These results concern the structure and cardinality of the collection of initial intervals. The first theorem states that a partial order has no infinite antichains if and only if its initial intervals are finite unions of ideals. The second one asserts that a countable partial order is scattered and does not contain infinite antichains if and only if it has countably many initial intervals. (...) We show that the left to right directions of these theorems are equivalent to ACA0 and ATR0, respectively. On the other hand, the opposite directions are both provable in WKL0, but not in RCA0. We also prove the equivalence with ACA0 of the following result of Erdös and Tarski: a partial order with no infinite strong antichains has no arbitrarily large finite strong antichains. (shrink)

La hipótesis de este texto es que la forma-sujeto históricamente específica de la modernidad capitalista es derivable lógicamente, en tanto forma simple y abstracta de constitución del individuo social, de la forma-mercancía. La forma-sujeto funciona como el límite impersonal en inmanencia al cual se organiza la experiencia concreta y compleja de los actores particulares y agentes colectivos en las relaciones sociales capitalistas. En el marco de los lineamientos metodológicos que atraviesan el programa derivacionista del Estado compilado en el libro Estado (...) y capital preparado por Adrián Piva y Alberto Bonnet, delimitaremos algunas notas que oficien como contribución para una derivación dialéctica de la forma-sujeto capitalista. (shrink)

The range of opportunities people enjoy in life largely depends on social, biological, and genetic factors for which individuals are not responsible. Philosophical debates about equality of opportunities have focussed mainly on addressing social determinants of inequalities. However, the introduction of human bioenhancement should make us reconsider what our commitment to equality entails. We propose a way of improving morally relevant equality that is centred on what we consider a fair distribution of bioenhancements. In the first part, we identify three (...) main positions in the debate on bioenhancement and equality, and we show how each of them fails to meet the demands of a serious commitment to equality. In the second part, we formulate a new proposal that we think better promotes equality of opportunities: people from disadvantaged socio-economic backgrounds should be given access to bioenhancements while people from privileged socio-economic background should be prohibited from using them. We argue that those who are concerned about the inequality implications of bioenhancement should embrace this solution, rather than reject bioenhancement. (shrink)

Born in 1945, John Lane Bell is not only one of the greatest logicians of our time, but he is also one the most gifted in the art of writing, as witnessed by the success of his introductory texts, many of which were originally written as lecture notes: their essential clarity is an exemplar of the Attic style. More generally, Bell’s works are a rare example of how rigour and sophisticated elegance can coexist.

The fierce debates surrounding the 'emergence' of Muslim communities in Europe ensued in the resurgence of nationalism. The current article introduces an original criticism to the ongoing debates surrounding the return of Europe's national pride. This article suggests that Muslim demands for freedom of religion that were founded in Islamic theological perspectives, have catalyzed the restriction of liberal universalistic perspectives to such freedoms. In this study I present how such demands facilitated the advancement of a newly crafted liberal form of (...) nationalism, best identified in Europe's progressing limitation of the right of freedom of religion in various European nations. (shrink)

In the Tractatus, Wittgenstein seems to appeal to the idea that thoughts manage to explain how sentences, primarily elementary sentences, can be such that their subsentential elements refer to objects. In this respect, he seems indeed to appeal to the claim that thoughts, qua endowed with not only original, but also intrinsic, intentionality, lend this intentionality to names, by transforming them into ‘names-of’, i.e., symbols endowed with intrinsic intentionality as well. Such a claim, however, entails that there must be necessary (...) superfacts. Since according to the Tractatus’ ontology there cannot be necessary facts in the world, but at most only in its logical scaffolding, the most likely chance is that such facts are facts for the limit of the world, i.e., the transcendental subject. Curiously enough, in his later critique, in the Investigations, of mentalist semantics, Wittgenstein fails to appeal to this claim, which can block the infinite regress that he there changes the mentalist position with. Since in the Investigations necessary facts seem to be allowed, this failure is even more striking. (shrink)

Les Cahiers noirs de Martin Heidegger ont suscité des réactions si divergentes qu’il n’est pas illégitime de s’interroger sur la cause de cette plurivocité. Est-il possible qu’une série de textes produise des réactions si discordantes – de la minimisation à l’exaspération, du sarcasme à la caricature, du scandale à l’excommunication? Il est opportun de chercher dans les Cahiers noirs les racines de cette fragmentation. Cet article soutenir la thèse selon laquelle la structure et les contenus mêmes des Cahiers noirs porteraient (...) en eux une sorte de double contrainte entre le dessin antimétaphysique et la « rechute » dans une métaphysique puissance deux : une contradiction interne à la trame des Cahiers noirs, qui produit deux figures de pensée incompatibles entre elles mais qui représente le contenu philosophique le plus précieux de ces textes. (shrink)

John of Scythopolis, the first scholiast of the Corpus Dionysiacum, played a role in the debates that took place after the Council of Chalcedon in 451 and contributed in an original way to the development of Christological dogma in preparation for the Council of Constantinople II in 553. In particular, he uses the theopaschite formula both in its so-called “Alexandrian” version as well as in that attributed to the Scythian monks. Several instances of the formula occur in three of his (...) Scholia on Dionysius’s De divinis nominibus and show both his concentration upon the hypostasis of the Word as well as his identification of Christ with the Lovgoç. In this way, he looks for a new via media within Christological doctrine that truly can be called “Neo-chalcedonian.”. (shrink)

As proved recently, the satisfaction problem for all prenex formulae in the set-theoretic Bernays-Shönfinkel-Ramsey class is semi-decidable over von Neumann's cumulative hierarchy. Here that semi-decidability result is strengthened into a decidability result for the same collection of formulae.

During the first centuries of our age, the decadence of the Han government contributed to a society receptive to salvific ideas and in turn, favored the advent of millenialist movements. These organizations, with its values well rotted in Daoist cosmology, would develop a new discourse around the ideas of moral and social responsibility, would install a personified source of authority in the figure of the master and would propose a critical alternative to the prevailing Confucian orthodoxy. In this paper I (...) analyze the role of the Taiping Jing « The Scripture on Great Peace » as the textual source of authority for the aforementioned processes and its importance to unite and institutionalize the Daoist movement to allow it become what some authors would label as «religious Daoism». (shrink)

El 3 de enero de 1889, en Turín, se produjo la primera crisis que callaría a aquel que se llamaba a sí mismo Dionisos o el Crucificado, o ambos a la vez. Ya en Basilea, a Nietzsche se le había diagnosticado "parálisis progresiva". En Jena, los médicos supusieron una infección sifilítica que se remontaba hacia 1866. Paradójicamente, a fines del mismo mes de enero se publicaba El ocaso de los ídolos y en la primavera de ese mismo año, cuando Nietzsche (...) parecía haberse olvidado de todo lo referente a su obra y de sí mismo, se publicaba Nietzsche contra Wagner. (shrink)

En las últimas décadas hemos asistido a una crisis del islamismo y a diversas respuestas para superar la mencionada crisis. Así, hemos visto como mediante la inclusión de estas organizaciones en el juego político, sus pociones se han ido moderando considerablemente. La realidad es que buena parte de estos movimientos han derivado hacia un nuevo modelo de organización que puede ser denominada como “populismo islámico” cuyas características son propias y singulares, aunque algunas son compartidas con otros movimientos populistas de otra (...) índole. Este trabajo trata de mostrar usando el caso de los Hermanos Musulmanes en Egipto como los movimientos islamistas pueden, bajo determinadas circunstancias, derivar hace un populismo con características islámicas. (shrink)

O artigo pretende apresentar as três concepções de liberdade que têm norteado o debate político contemporâneo entre liberais, comunitaristas e neorrepublicanos. A principal intenção é discutir se a concepção de liberdade como ausência de dominação, proposta nas últimas décadas por Quentin Skinner e Philip Pettit, é capaz de superar a dicotomia entre liberdade negativa e liberdade positiva, enunciada por Isaiah Berlin em seu ensaio Two concepts of liberty.

_Forgetting Machines. Knowledge Management Evolution in Early Modern Europe_ investigates the evolution of scholarly practices and the transformation of cognitive habits in the early modern age, focussing on the development of note-taking systems and data storage devices.

Over and above differences in terminology and cultural background, we try to show that the quantum physicist, David Bohm, and poststructuralist philosopher, Gilles Deleuze, shared a common aim in thought: to replace the classical image of reality, which is still dominant in our time, with a metaphysics finally in agreement with the concepts and results of relativity, quantum mechanics andcontemporary biology. For these two thinkers, the world of things that are well individuated in space and time, and ordered according to (...) mechanical relations of cause and effect, are nothing but the momentary expression of an “undivided wholeness in flowing movement” that constitutes its true ontological ground. By means of this new metaphysics, the world of daily experience and classical science appears as the explicit manifestation or development of implicate order that undivided wholeness contains virtually in itself at deeper and deeper levels of envelopment and imbrication. The explicit world is the result of a process of repetition, deceleration and temporal stabilization, triggered by the interaction of our measuring instruments – technical devices, sensory organs and motors, a priori forms and categories of the understanding – with moving wholeness, the thinking and observing subject of which represents a momentary and partial reflection rather than a solitaryand autonomous fragment. By criticizing the classical image of thecorrespondence/adequation of being and thought, Bohm and Deleuzeshow that the thought seeking to grasp this wholeness in flowingmovement inevitably interacts with it – by modifying, recreating andaccomplishing it in one direction rather than another. Thought thusresembles a dance that tries to harmonize with the universal flux thatgenerates and carries it away in a single movement with matter. **************************************************************************************************** ***********************Para além das diferenças de terminologia e de background cultural, tenta-se aqui mostrar que o físico quântico David Bohm e o filósofo pós-estruturalista Gilles Deleuze tiverem um objetivo comum de pensamento: substituir a imagem clássica da realidade, ainda dominante em nossa época, por uma metafísica finalmente de acordo com os conceitos e resultados da relatividade, da mecânica quântica e da biologia contemporânea. Para estes dois pensadores, o mundo das coisas bem individuadas no espaço e no tempo, e ordenadas conforme as relações mecânicas de causa e efeito, não é nada outro que a expressão momentânea de uma “Totalidade indivisa em devir” que constitui seu verdadeiro fundamento ontológico. Pelo meio desta nova metafisica, o mundo da experiência cotidiana e da ciência clássica aparece como a manifestação explicita ou desenvolvida da ordem implícita que a totalidade indivisa contém virtualmente nela mesma em níveis de envolvimento e de imbricação sempre mais profundos. O mundo explícito é o resultado de um processo de repetição, desaceleração e estabilização temporal, desencadeado pela interação de nossos instrumentos de medição -- aparelhos técnicos, órgãos sensoriais e motores, formas “a priori” e categorias do entendimento – com uma totalidade movente no qual o sujeito pensante e observante representa um reflexo momentâneo e parcial ao invés de um fragmento solitário e autônomo. Ao criticar a imagem clássica da correspondência/adequação entre o ser e o pensamento, Bohm e Deleuze mostram finalmente que o pensamento que intenta capturar esta Totalidade em devir interage inevitavelmente com ela, modificando-a, recriando-a e realizando-a em uma direção ao invés de outra. O pensamento se aparenta assim a uma dança que tenta se harmonizar com o flux universal que o gera e o leva em um movimento só com a matéria.Palavras-chave: Bohm; Deleuze; totalidade indivisa em devir; física quântica; pós-estruturalismo; ontologia. (shrink)

The paper aims to investigate the peculiar relationship between art and life in the context of Nietzsche’s thought. We mean to show how Nietzschean aesthetics is not conceived as a theoretical and rational reflection that abstractly investigates the conditions of possibility of beauty and art: on the contrary, aesthetics is understood by Nietzsche as a practice aimed at shaping life in a beautiful form. The topic of the Lebens-form is considered as a common thread of an original exegesis of human (...) types as aesthetic symbols of life within Nietzsche’s philosophy. Nietzsche’s notion of “becoming who we are” will therefore be understood as an ability to affirm and realize one’s life in all its potential. The Dionysian conception of art, which is considered in The Birth of Tragedy as an ecstatic inebriation that stimulates life and saves man from the tragedy of pain, will then be compared with the idea of ars vivendi, referring to the notion of wisdom and to the Hellenistic-Roman practice of ἄσκησις. (shrink)

A careful observation of the phenomenon of human life allows us to understand that from the beginning of the human life cycle until its destruction, the existence of each subject is deeply marked b...

Current research in Explainable AI includes post-hoc explanation methods that focus on building transparent explaining agents able to emulate opaque ones. Such agents are naturally required to be accurate and trustworthy. However, what it means for an explaining agent to be accurate and trustworthy is far from being clear. We characterize accuracy and trustworthiness as measures of the distance between the formal properties of a given opaque system and those of its transparent explanantes. To this aim, we extend Probabilistic Computation (...) Tree Logic with operators to specify degrees of accuracy and trustworthiness of explaining agents. We also provide a semantics for this logic, based on a multi-agent structure and relative model-checking algorithms. The paper concludes with a simple example of a possible application. (shrink)

The Platonist view in philosophy of linguistics states that grammars are theories of abstract objects. In this paper I will focus on the Platonist view in philosophy of linguistics as stated in Katz's "An Outline of Platonist Grammar" (1984) and Soames' "Linguistics and Psychology" (1984) and "Semantics and Psychology" (1985). I will begin explaining which are the core ideas of the Platonist view in philosophy of linguistics. Then, I will comment on the argument offered by Katz's in order to argue (...) for the Platonist view. Finally, I will explain Soames' arguments in order to show that psychology and linguistics are conceptually and empirically different. (shrink)

L’objectiu d’aquesta comunicació és posar de manifest el contingut de l’obra Les fonts de la ciència de l’educació [The Sources of a Science of Education (1929)], on Dewey defensa la possibilitat de dotar de caràcter científic la disciplina de l’educació i respon a alguns dels principals interrogants que aquesta possibilitat suscita. -/- [Referència: OYA, A. “John Dewey: el caràcter científic de l’educació” [“John Dewey: The Scientific Character of Education”]. In Monserrat i Molas, Josep; Roviró, Ignasi, eds. 2019. Col·loquis de Vic (...) (XXIII). L’educació. Barcelona (Spain): Institut d’Estudis Catalans, pp. 45–48 (ISBN: 978–84–9965–495–9).]. (shrink)

Sally Haslanger's notion of ‘pure structural oppression’ is the idea of an institution or structure that is unjust independent of any and all agential wrongdoing, and for which no agent is liable. Haslanger argues that pure structural oppression is possible, but she does not defend it as a viable phenomenon in the actual world. The rough equivalent of ‘pure structural oppression’ in the racial domain is the ‘racism without racists hypothesis’. This is the claim that institutional racism without racist agents (...) is not just logically possible but probable under some set of viable circumstances. My aim in this paper is to clarify and assess two arguments for the racism without racists hypothesis. These are Haslanger's and Joshua Glasgow's arguments. I explain the limitations of their arguments as well as the general limitations of the hypothesis for a theory of racism. (shrink)

A mudanza climática representa un desafío urxente para as democracias modernas e para as formas de acción colectiva organizadas para loitar contra as consecuencias das alteracións climáticas. Ante isto, poden os sistemas democráticos evolucionar para enfrontar estes desafíos? O presente traballo deseña unha reformulación da democracia liberal baseada en dous principios xerais: a sostenibilidade e a democratización da democracia. Tendo en consideración que as consecuencias xeradas pola mudanza climática terán un impacto considerábel nas formas sociais de organización, analizarei o vencello (...) entre sostenibilidade e democracia; en primeiro lugar, para definir de que vou falar cando falo de sostenibilidade. En segundo lugar, para estudar como os novos riscos orixinados polas alteracións climáticas esixen dunha revisión das formas representativas de democracia. (shrink)

The main argument of this article is based on a functional disanalogy, between what I will call ‘international humanity-based law’, constituted by human rights and criminal law, and the domestic rule of law. If we adopt a functionalist approach, the attention has to be focused both on Rule of Law’s pragmatical objective – a reasonable stability – and on its means – formalism and legality, for dealing with indeterminacy. Do international key players share such values, embedded in the Rule of (...) Law’s political project? Does humanity-based international law fulfil the requirements of the Rule of Law? The conclusion of this work is that institutions and mechanism to which usually legal scholars refer when stating that a legal order is a Rule of Law, are almost absent in humanity-based international law. That implies that radical indeterminacy is, in humanity issues, a too strong obstacle for achieving the ideal of the Rule of Law. (shrink)

RésuméL'emploi inadéquat du terme » primitif « est la conséquence d'une confusion entre la primitivité réelle des formes archaïques et la » primitivité « secondaire des formes spécialisées.Dans toute évolution, la transition du simple au complexe et celle de l'indistinct au distinct suivent des modalités semblables. On y reconnai̊t une phase d'enrichissement lent, une phase de polymorphisme originel, et une phase de ségrégation et de spécialisation. Il est nécessaire de distinguer entre:1. la simplicité archaïque des formes authentiquement primitives et la (...) simplicité secondaire des formes pseudo‐primitives, appauvries et spécialisées;2. le polymorphisme originel et le polymorphisme secondaire, dǔ à l'hybridation.ZusammenfassungDie unangebrachte Anwendung des Ausdruckes » primitiv « ist Folge einer Konfusion zwischen der wirklichen Primitivität der archaischen Formen und der sekundären Primitivität der spezialisierten Formen.In jeder Entwicklung erfolgt der Übergang vom Einfachen zum Komplexen und vom Unbestimmten zum Bestimmten in ähnlicher Art und Weise. Man erkennt eine vorbereitende Phase der langsamen Bereicherung, eine Blütezeit des ursprünglichen Polymorphismus, und eine späte Phase der Absonderung und Spezialisierung.Es ist notwendig zu unterscheiden zwischen:1. Der archaischen Einfachheit der wirklich primitiven Formen und der sekundären Einfachheit der pseudoprimitiven Formen, die verarmt und spezialisiert sind;2. dem ursprünglichen Polymorphismus und dem sekundären Polymorphismus, der durch Vermischung entstanden ist.The inadequate use of the term » primitive « is due to a confusion between archaïc primitivity proper, and secondary » primitivity « or pseudoprimitivity. In any kind of evolution, the transitions from simplicity to complexity and from indistinctness to distinctness follow strictly similar courses. Three phases are recognizable: a pre‐apogean phase of slow enrichment, an apogean phase of original polymorphism, and a post‐apogean phase of segregation and specialization. It is necessary to distinguish between:1. the archaic simplicity of truly primitive forms and secondary simplicity of impoverished and specialized forms;2. original polymorphism and secondary polymorphism due to hybridization. (shrink)