Gathers the pre-Sand Country Almanac writings of Aldo Leopold, showing that he was not born an ecologist, but evolved over time through experimentation and thought.

Human coalitions frequently persist through multiple, overlapping membership generations, requiring new members to cooperate and coordinate with veteran members. Does the mind contain psychological adaptations for interacting within these intergenerational coalitions? In this paper, we examine whether the mind spontaneously treats newcomers as a motivationally privileged category. Newcomers—though capable of benefiting coalitions—may also impose considerable costs (e.g., they may free ride on other members, they may be poor at completing group tasks). In three experiments we show (1) that the mind (...) categorizes coalition members by tenure, including newcomers; (2) that tenure categorization persists in the presence of orthogonal and salient social dimensions; and (3) that newcomers elicit a pattern of impressions consistent with their probable ancestral costs. These results provide preliminary evidence for a specialized component of human coalitional psychology: an evolved concept of newcomer. (shrink)

Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

Leopold first discusses the conservation of natural resources in the southwestern United States in economic tenns, stressing, in particular, erosion and aridity. He then concludes his analysis with a discussion of the moral issues involved, developing his general position within the context of P. D. Ouspenky’s early philosophy of organism.

Philosophical Investigations, Volume 45, Issue 4, Page 430-452, October 2022.

Choice under uncertainty is treated in economics by different approaches. We can distinguish three of them, two of which concern individual choice, while the third frames individual choices within the analysis of the social system. The first approach can determine how a rational decision-maker must choose; the second one how a real decision-maker behaves; and the third one how decision-makers are represented in the general economic theory. The main theories that result from these approaches are briefly presented. This paper considers, (...) in particular, the third approach, which is the most general since it represents preferences by means of a continuous utility function of the possible outcomes, without any specification with regard to uncertainty. The link between the reservation prices of bets on events and their subjective probabilities is examined. It is shown as the additivity condition for these price-probabilities is not required by the Dutch book argument if preferences are represented by a continuous utility function that is not differentiable. (shrink)

Frege's logicist program requires that arithmetic be reduced to logic. Such a program has recently been revamped by the "neologicist" approach of Hale and Wright. Less attention has been given to Frege's extensionalist program, according to which arithmetic is to be reconstructed in terms of a theory of extensions of concepts. This paper deals just with such a theory. We present a system of second-order logic augmented with a predicate representing the fact that an object x is the extension of (...) a concept C, together with extra-logical axioms governing such a predicate, and show that arithmetic can be obtained in such a framework. As a philosophical payoff, we investigate the status of the so-called Hume's Principle and its connections to the root of the contradiction in Frege's system. (shrink)

Il contributo intende mettere in primo piano il ruolo svolto dall'analogia nel _modus operandi_, oltre che nel_ modus arguendi_, dei giuristi medievali. Se ne propone inoltre una lettura "a più livelli" nell'ottica de _Il paradigma filosofico agostiniano_ (Parodi 2006). _This essay means to put the spotlight on the role that analogy played in medieval jurists' _modus operandi _and _modus arguendi_, suggesting a multi-level reading of it as well, from the point of view of _Il paradigma filosofico agostiniano_ (Parodi 2006)._.

La polémique contre les oracles développée par Œnomaos de Gadara n’a jamais été reconstituée. Nous nous proposons de la reconstruire et de montrer que cette polémique et celle contre le fatalisme développée par le même Œnomaos sont intriquées et se soutiennent réciproquement. Notre analyse se divise en deux parties : dans la première, nous reconstituons les principes exégétiques de la critique des oracles, tels qu’ils apparaissent dans les chapitres 19-36 du livre V de la Praeparatio evangelica d’Eusèbe ; dans la (...) seconde, nous reconstituons les arguments qu’élabore Œnomaos dans le long chapitre 7 du livre VI du même ouvrage pour reduire à néant la prétention des oracles à être, avant même que véridiques, significatifs, apophantiques, doués de sens. (shrink)

El presente trabajo analiza algunas tensiones claves en el estudio de las imágenes de la educación inclusiva. Su dimensión estética encuentra una alta fertilidad analítica a través del sintagma ‘estética del disenso’. Esta etiqueta desempeña un papel central en el pensamiento de Rancière, cuyos significantes sobre lo estético se juegan en los dispositivos de reorganización de la experiencia sensible, explorando la naturaleza de los gestos, las miradas y los susurros de las palabras y de los registros imagéticos con los que (...) entramos en contacto al interactuar con un determinado fenómeno. Entre sus principales conclusiones, destaca la necesidad de asumir el estudio estético de la educación inclusiva es, desplegar un proceso de reconsideración y/o traducción del atributo ‘político’ en lo más profundo de nuestro aparato imaginativo y/o perceptivo. Se observa, además, educación inclusiva construye un código intelectual que tienden a desestabilizar su orden de dominación o aparato de ficcionalización que ha subyugado la comprensión auténtica de sus signos. Se trata que aprendamos a develar el régimen de pensamiento específico que ella construye, a objeto de poder ingresar en él, para desplegar otras formas de ver y modos de pensar sobre algo. (shrink)

The IKt-algebras were introduced in the paper An algebraic axiomatization of the Ewald’s intuitionistic tense logic by the first and third author. In this paper, our main interest is to investigate the principal and Boolean congruences on IKt-algebras. In order to do this we take into account a topological duality for these algebras obtained in Figallo et al. :673–701, 2017). Furthermore, we characterize Boolean and principal IKt-congruences and we show that Boolean IKt-congruence are principal IKt-congruences. Also, bearing in mind the (...) above results, we obtain that Boolean IKt-congruences are commutative, regular and uniform. Finally, we characterize the principal IKt-congruences in the case that the IKt-algebra is linear and complete whose prime filters are complete and also the case that it is linear and finite. This allowed us to establish that the intersection of two principal IKt-congruences on these algebras is a principal one and also to determine necessary and sufficient conditions so that a principal IKt-congruence is a Boolean one on theses algebras. (shrink)

The IKt-algebras that we investigate in this paper were introduced in the paper An algebraic axiomatization of the Ewald’s intuitionistic tense logic by the first and third author. Now we characterize by topological methods the subdirectly irreducible IKt-algebras and particularly the simple IKt-algebras. Finally, we consider the particular cases of finite IKt-algebras and complete IKt-algebras.

Deleuze reworks Marxist concepts in order to identify those that represent discontinuity and produce a theory of revolution. Marx is important because, along with Spinoza and Nietzsche, he is a part of a project to leave behind concepts such as transcendence and univocity which underlie the totalitarianism of traditional philosophy. Deleuze is looking for concepts that might form a different theory, within which the structures of production are not organised vertically by the domination of universal concepts, such as ‘being’ or (...) ‘essence’, but flow horizontally through a multiplicity of relations of conceptual singularity. The production of a different series of concepts is a strategic and tactical operation that, in confronting prior notions of transcendental philosophy, turns philosophy itself into a battlefield. Marx provides the general methodology for this tactical approach through two fundamental categories: production and conflict. Deleuze practises Marx's theoretical method and by using Marx's own central concepts challenges traditional Marxism, to arrive at a totally different and revolutionary philosophical structure based on concepts such as those of force, variation, difference, singularity, production and the war machine. (shrink)

English summary: Aldo Giorgio Gargani innovates in his use of Wittgensteinian concepts to argue that the formation of scientific and philosophical knowledge is not a linear progression, but a collection of instruments or conceptual and behavioral models, decisional procedures that are born of the different forms of human life as extensions of their anthropological contexts. Through this book Gargani demonstrates how Wittgensteins thinking can be used a truly efficient toolbox. French description: Aldo Giorgio Gargani (1933-2009) fait dans ce (...) livre un usage novateur des concepts wittgensteiniens pour soutenir que la formation du savoir scientifique et philosophique n'est pas une progression lineaire, cumulative et definitive de techniques cognitives: le savoir est plutot un recueil d'instruments, d'habitus conceptuels, de modeles comportementaux, de conduites operationnelles et de procedures decisionnelles qui naissent des formes de vie des hommes, en tant qu'extensions de leurs contextes anthropologiques. Si l'expression savoir sans fondements est maintenant tres repandue dans les sciences humaines, c'est Gargani qui a magistralement elabore toutes les consequences de cette idee, et son livre est l'analyse la plus riche de ces rituels epistemologiques qui decoulent de notre agir humain, lui-meme depourvu de fondements. A travers ce livre on voit comment la pensee de Wittgenstein peut etre utilisee comme une boite a outils veritablement efficace. (shrink)

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

The algorithm has become an increasingly important concept in understanding human behavior in recent years. In the case of sport, human bodies are seen as superficial to the driving force of the algorithm, whether it be genetic, behavioral or surveillance-technological algorithms (Harari Citation2015, 2020; Zuboff Citation2019). However, the French mathematician and philosopher Michel Serres (1930–2019) structurally relate algorithms to sports and bodily experience at multiple places in his oeuvre. According to Serres, sport actually enables us to reprogram and rewrite our (...) behavior, moods and thoughts, and therefore modifies our algorithmic status (Serres Citation1999, Citation2019). Against deterministic conceptions of the body, Serres argues that human bodies possess a ‘metamorphic’ nature that is similar to the procedural character of computer programs. This paper investigates the relationship between the algorithm and bodily existence through a reading of both Harari and Serres on sport. It will be argued that, against deterministic conceptions of the algorithm, the algorithm can actually broaden an understanding of the role of sports and physical activity. (shrink)

In this chapter, it is argued on two different grounds that sentences in natural languages can be seen as systems. First, beyond their linear order, sentences exhibit a syntactic hierarchical structure. Therefore, they are structured entities. Although this structure is usually interpreted as independent of meaning, many semanticists believe that syntactic structure indicates the order in which the meanings of the parts are combined. Second, although the principle of compositionality—which states that the meaning of a sentence is a function of (...) the meanings of the parts of that sentence—is valid in general for natural languages, this principle has been shown to have many exceptions, where interpretation does not proceed bottom-up but top-down, from the meaning of the whole to the meaning of the parts. For this reason, a radical version of the principle of compositionality is untenable; if the whole depends on its parts and the parts on the whole, then the sentence is a system that cannot be dissected into separate parts without losing something essential. (shrink)

Antisthène (444-365 av. J.-C.) est le fondateur de l'école cynique. Cet ouvrage restitue la vraie figure d'Antisthène, altérée par la tradition qui le présente abusivement comme un sophiste, un éristique ou un théoricien de la légitimité exclusive des jugements d'identité. L'auteur le replace dans la lignée socratique et décrit sa réflexion sur la philosophie du langage et la sophistique.

This paper has two parts: Part I is a continuation of the work [10] and as well as this it deals mainly with the logic of an auxiliary (semantical) theory, ST , in effect generally considered (by textbooks) within the semantics for a typical theory T of general relativity; and especially the modal features of this auxiliary theory are studied. Part II deals with the influence had by relativistic theories and especially by the new notion of space-time on pragmatic languages (...) (in Carnap’s sense), so that they include, e.g., „now” and „here”. (shrink)

El término nuestroamericano —utilizado por Horacio Cerutti— tiene sus fundamentos en el concepto "Nuestra América". Este hilo conductor de pensamiento tiene como hecho ineludible el hacerse cargo de la realidad en que se vive y del lugar en donde se está, hecho expresado en un permanente interés en la identidad cultural y nacional, como también por una lectura crítica y explicativa del desarrollo de las ideas. En el caso de Chile, a nuestro juicio, la memoria filosófica nuestroamericana ha tendido a (...) ser borrada, olvidada, siendo obnubilada por un fuerte eurocentrismo, lo que ha dado como resultado un escaso número de filósofos preocupados por "lo latinoamericano". Así, este trabajo indaga sobre los orígenes de la vertiente latinoamericanista en la filosofía chilena en la segunda mitad del siglo XX. A modo de conclusión, proponemos que no es sino hasta los años ochenta cuando, desde el Círculo de Filosofía de la Academia de Humanismo Cristiano, se genera un punto de inflexión con la tradición filosófica chilena, dando origen de forma más nítida a la vertiente nuestroamericana que, antes de esto, solo habría tenido pequeñas huellas dispersas. (shrink)

O artigo aborda o ensino e a aprendizagem de filosofia a partir da noção de criação de conceitos, conforme o entendimento de Deleuze. Para isso, discute o que significa criar conceitos em filosofia, associando essa concepção a uma nova imagem do pensamento que entende a criação de conceitos como o dizer do acontecimento, o sentido incorporal produzido pelo efeito do encontro dos corpos. Depois estabelece os vínculos entre o sentido e o acontecimento com uma nova imagem sobre ensinar e aprender (...) filosofia e conclui com a figura do teatro para compreender esses vínculos. (shrink)

In modern studies it has been largely denied that the so-called “secret doctrine” (which would be more correct to call “private teaching”) of the Theaetetus can be traced back to Protagoras. However, reasons why this doctrine can not be his own, have never been explained. At the same time, an appropriate justification of the hypothesis that it would be considered a pure Platonic creation has never been offered, nor was explained why it would be attributed to followers of Protagoras, but (...) not to Protagoras himself. This article examines the Platonic text in an analytical way, shows how Plato repeatedly attributes to the sophist of Abdera the content of this doctrine, and, based on fragments of Protagoras and other doctrines related to him by ancient sources, it is evident that nothing in Protagorean concepts comes into conflict with Theaetetus so-called “secret doctrine”, and how actually is completely coherent with it. (shrink)

Universities have long been involved in knowledge transfer activities. Yet the last 30 years have seen major changes in the governance of university–industry interactions. Knowledge transfer has become a strategic issue: as a source of funding for university research and (rightly or wrongly) as a policy tool for economic development. Universities vary enormously in the extent to which they promote and succeed in commercializing academic research. The identification of clear-cut models of governance for university–industry interactions and knowledge transfer processes is (...) not straightforward. The purpose of this article is to critically discuss university knowledge transfer models and review the recent developments in the literature on research collaborations, intellectual property rights and spin-offs, those forms of knowledge transfer that are more formalized and have been institutionalized in recent years. The article also addresses the role played by university knowledge transfer organizations in promoting commercialization of research results. (shrink)

This article demonstrates the importance of making explicit different conceptions of movement for the philosophy of sport. In addition to the mechanistic and the Aristotelian approaches, this article presents a third, underexplored view of movement, namely that of Lucretius as interpreted by Karl Marx and Michel Serres. By exploring the similarities between Marx’s motion of repulsion and Serres’s turbulent flux, it will be argued that a Lucretian view offers a philosophy of movement that uniquely does not rely on stasis. This (...) Lucretian perspective is illustrated through Serres’s elaborations on the body and sport. It is concluded that sport is not primarily a rational, rule-guided practice but arises from moving and sensuous bodies that are always deviating from their standard trajectory. (shrink)

If the laws of nature are as the Humean believes, it is an unexplained cosmic coincidence that the actual Humean mosaic is as extremely regular as it is. This is a strong and well-known objection to the Humean account of laws. Yet, as reasonable as this objection may seem, it is nowadays sometimes dismissed. The reason: its unjustified implicit assignment of equiprobability to each possible Humean mosaic; that is, its assumption of the principle of indifference, which has been attacked on (...) many grounds ever since it was first proposed. In place of equiprobability, recent formal models represent the doxastic state of total ignorance as suspension of judgment. In this paper I revisit the cosmic coincidence objection to Humean laws by assessing which doxastic state we should endorse. By focusing on specific features of our scenario I conclude that suspending judgment results in an unnecessarily weak doxastic state. First, I point out that recent literature in epistemology has provided independent justifications of the principle of indifference. Second, given that the argument is framed within a Humean metaphysics, it turns out that we are warranted to appeal to these justifications and assign a uniform and additive credence distribution among Humean mosaics. This leads us to conclude that, contrary to widespread opinion, we should not dismiss the cosmic coincidence objection to the Humean account of laws. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Petrarchan Love and the Pleasures of FrustrationAldo Scaglione—Think you, if Laura had been Petrarch’s wife, He would have written sonnets all his life?Lord Byron, Don Juan, canto III, st. 7As Byron ironically intimated, there is a behavioral connection between much of the literature of love and sexual frustration. What is known as medieval “courtly love” was an epiphany of idealized love. Whether self-imposed or forced restraint, it infused much (...) of Arthurian lore, the troubadours’ and then Petrarch’s lyric, and later partly merged with the Renaissance phenomenon of Platonic love. 1 But we wonder about possible historical derivation both on the cultural (literary) level and on the level of practical behavior. In other words, if taken case by case, is the similarity among cultural patterns and between literary phenomena and behavioral patterns a consequence of: 1) intertextual connections with courtly love and Petrarchism; 2) ideological circumstances similar to those which produced “courtly love”; or, inversely, 3) a broader human need that also lies in the background of courtly love? Where and how did frustration, denial, or sublimation acquire a deeper and greater value than consummation and satisfaction? Was it through religion, myth, morality, psychology, or a combination of these factors? Is this essentially an anthropological or rather a psycho-moral question? Does it originate in our perennial “nature” or in our time-bound mores?It seems safe to assume a combination of these factors. Ideals of psychologically sublimated, hence physiologically frustrated, love have an anthropological foundation and are inherent in any sophisticated cultural form. At the [End Page 557] same time, in the Western tradition they owe much to the persistence of the specific historical phenomena of courtly love and its Petrarchistic variations.Of course the folklore of love includes both satisfied and unfulfilled sorts. Jean Hagstrum’s Esteem Enlivened by Desire (1992) deals with the conjugal sort, implying consummation. He distinguishes his theme from “long-term relations that remain unconsummated, valorizing delayed or obviated climax, prolonged foreplay, ascetic discipline, traditional Platonic or Petrarchan love, or various forms of sublimation.” 2 Yet “this last... is dialectically and psychologically tied to [Hagstrum’s] main theme: it is one kind of long-term love relationship with often more than a tinge of the erotic.” 3 For Hagstrum these behavioral variations are determined by culture, since purely “natural” behavior would be more uniform and “unhistorically” steady. 4The notion that idealized desire is culture-bound finds support in Denis de Rougemont’s well-known thesis, that chivalry and courtesy are inventions of medieval Europe with no equivalent at other times and places except by direct influence or imitation: the behavior of an ancient Greek lover or a modern Japanese lover does not involve “chivalry” toward the woman. 5 For de Rouge-mont, ideal love came under the spell of what he called eros, defined as infatuation with desire itself rather than love for its natural end. Difficulties and obstacles became more meaningful than success, even to the point that, as in the story of Tristan and, differently and uniquely, in Dante’s poetry, the death of the beloved marked the culmination of eros. This eros postulates self-denial and sublimation for the sake of a higher achievement.Regardless of chivalry’s roots in medieval Europe, frustration can be a powerful ideal in non-Western cultures, too. One signal example might suffice. The Chinese literary classic, The Dream of the Red Chamber by Chan T’sao (ca. 1717–63), is the life story or Bildungsroman of a high prince who, after a [End Page 558] life of indulgence, decides to renounce the world and become an ascetic monk. 6 This problematic main character, Pao Yu, moves in the framework of Taoist and Confucian ideals, with the addition of some Buddhist religious traits. His final withdrawal from the world, however, which appears to family and society as a disappointing betrayal, obeys a psychological need for a frustration that represents a nobler achievement than the satisfaction of worldly ambition.The point of this essay is to sample a few cases of literary representations of idealized love while underlining their ideal and, at times, literal interconnections. I also mean to suggest... (shrink)