Within the still-dominant medical discourse on dementia, disorders of language feature prominently among diagnostic criteria. In this view, changes in ability to produce or understand coherent speech are considered to be an inevitable result of neuropathology. Alternative psychosocial accounts of communicative challenges in dementia exists, but to date, little emphasis has been placed on people with dementia as social actors who create meaning and context from their social interactions. In this article we draw on Bakhtin’s concepts of the carnivalesque, heteroglossia, (...) polyphony and dialogism to analyse a series of interactions involving people with dementia in day and residential care environments. We argue that many of the communicative challenges faced by people with dementia arise from the social environments in which they find themselves, and that the utterances of people with dementia in the face of these social challenges show many of the hallmarks of cultural resistance identified by Bakhtin. (shrink)

In this paper I develop a conception of joint practical deliberation as a special type of shared cooperative activity, through which co-deliberators jointly accept reasons as applying to them as a pair or group. I argue, moreover, that the aspiration to deliberative “pairhood” is distinguished by a special concern for mutuality that guides each deliberator’s readiness to accept a given consideration as a reason-for-us. It matters to each of us, as joint deliberators, that each party’s (individual) reasons for accepting something (...) as a reason-for-us support a conception of our relationship as one characterized by mutual, non-instrumental concern for one another. (shrink)

Human brain organoids (HBOs) are three-dimensional biological entities grown in the laboratory in order to recapitulate the structure and functions of the adult human brain. They can be taken to be novel living entities for their specific features and uses. As a contribution to the ongoing discussion on the use of HBOs, the authors identify three sets of reasons for moral concern. The first set of reasons regards the potential emergence of sentience/consciousness in HBOs that would endow them with a (...) moral status whose perimeter should be established. The second set of moral concerns has to do with an analogy with artificial womb technology. The technical realization of processes that are typically connected to the physiology of the human body can create a manipulatory and instrumental attitude that can undermine the protection of what is human. The third set concerns the new frontiers of biocomputing and the creation of chimeras. As far as the new frontier of organoid intelligence is concerned, it is the close relationship of humans with new interfaces having biological components capable of mimicking memory and cognition that raises ethical issues. As far as chimeras are concerned, it is the humanization of nonhuman animals that is worthy of close moral scrutiny. A detailed description of these ethical issues is provided to contribute to the construction of a regulative framework that can guide decisions when considering research in the field of HBOs. (shrink)

Several scholars have recognized the limitations of theories of moral reasoning in explaining moral behavior. They have argued that moral behavior may also be influenced by moral identity, or how central morality is to one’s sense of self. This idea has been supported by findings that people who exemplify moral behavior tend to place more importance on moral traits when defining their self-concepts (Colby & Damon, 1995). This paper takes the next step of examining individual variation in a construct highly (...) associated with immoral behavior — psychopathy. In Study 1, we test the hypothesis that individuals with a greater degree of psychopathic traits have a weaker moral identity. Within a large online sample, we found that individuals who scored higher on a measure of psychopathic traits were less likely to base their self-concepts on moral traits. In Study 2, we test whether this reduced sense of moral identity can be attributed to differences in moral judgment, which is another factor that could influence immoral behavior. Our results indicated that the reduced sense of moral identity among more psychopathic individuals was independent of variation in moral judgment. These results suggest that individuals with psychopathic traits may display immoral behavior partially because they do not construe their personal identities in moral terms. (shrink)

ArgumentThis paper argues that Samuel Clarke's account of agent causation (i) provides a philosophical basis for moderate voluntarism, and (ii) both leads to and benefits from the acceptance of partial occasionalism as a model of causation for material beings. Clarke's account of agent causation entails that for an agent to be properly called an agent (i.e. causally efficacious), it is essential that the agent is free to choose whether to act or not. This freedom is compatible with the existence of (...) conceptually necessary connections. Hence, Clarke can harmonize God's freedom of choosing with the existence of eternal and necessary relations among things. Moreover, in Clarke's account, only intelligent entities can be properly understood as efficacious causes. Beings deprived of intelligence are not agents or efficacious causes at all and their effects are thus the result of the immediate action of some intelligent being operating upon them. (shrink)

This paper reports on the findings of a qualitative study to understand how active adherence to the Christian faith influences the way SME owner-managers conceptualise their business practices. The study was based on in-depth interviews with 21 Christian SME owner-managers in Germany and the UK. Using a socio-psychological approach, the data analysis yielded a range of linguistic and conceptual resources that are peculiar to Christian discourse and that have the potential to influence business activity in rather distinctive ways. This paper (...) particularly focuses on those Christian concepts that could be regarded as distinct 'frames' for action. It outlines what effect these concepts had on the respondents and how they were related to business practices. The paper also discusses how this study could inform further research into the influence of other socio-cultural forms of identity on economic actors' conceptualisations of their own practice. (shrink)

Phenomenology has been defined by Husserl as “theory of the essences of pure phenomena,” yet the ontological status of essences in Husserlian phenomenology is far from a settled issue. The late Husserlian emphasis on genetic constitution and the historicity of the lifeworld is not immediately reconcilablewith the ‘unchangeable’ nature that is prima facie attributed to essences. However, the problem of the nature of ideality cannot be dropped from phenomenological accounts without jeopardizing the phenomenological enterprise as such. Through an immanent analysis (...) of Husserl’s meditation on essences a positive account of their ontological status is provided. Essences are interpreted as ontological thresholds, primordially rooted in our motivated confrontation with sensuous transcendence. Essences appear as emergent ontological features, which are not reducible to their particular realizations and which exhibit a fundamental continuity between consciousness and being. They manifest themselves as prospectively a priori (a precondition for further experiences), but retrospectively a posteriori (they are founded in experience). Finally, essences manifest the ‘co-essential’ nature of consciousness and sensuous transcendence: they are the way in which we are motivated and constitutively bound to articulate being, which in turn is apt to be thus articulated. (shrink)

Critical algorithm scholarship has demonstrated the difficulties of attributing accountability for the actions and effects of algorithmic systems. In this commentary, we argue that we cannot stop at denouncing the lack of accountability for algorithms and their effects but must engage the broader systems and distributed agencies that algorithmic systems exist within; including standards, regulations, technologies, and social relations. To this end, we explore accountability in “the Generated Detective,” an algorithmically generated comic. Taking up the mantle of detectives ourselves, we (...) investigate accountability in relation to this piece of experimental fiction. We problematize efforts to effect accountability through transparency by undertaking a simple operation: asking for permission to re-publish a set of the algorithmically selected and modified words and images which make the frames of the comic. Recounting this process, we demonstrate slippage between the “complication” of the algorithm and the obscurity of the legal and institutional structures in which it exists. (shrink)

This paper reviews the uneven history of the relationship between Anthropology and Cognitive Science over the past 30 years, from its promising beginnings, followed by a period of disaffection, on up to the current context, which may lay the groundwork for reconsidering what Anthropology and (the rest of) Cognitive Science have to offer each other. We think that this history has important lessons to teach and has implications for contemporary efforts to restore Anthropology to its proper place within Cognitive Science. (...) The recent upsurge of interest in the ways that thought may shape and be shaped by action, gesture, cultural experience, and language sets the stage for, but so far has not fully accomplished, the inclusion of Anthropology as an equal partner. (shrink)

This introduction to the thematic section of Zygon: Journal of Religion and Science on “Artificial Intelligence and Religion: Recent Advances and Future Directions” outlines the five articles by dividing them into two groups: the three that analyze the impact of recent advances in subsymbolic artificial intelligence (AI) on religion and theology, and the two that explore theological concepts in symbolic AI environments. These five articles are five steps toward a strong, deep, and interdisciplinary dialogue between the research in religion and (...) the research in AI. (shrink)

In order to accommodate for the present shortage of oocyte donors, oocyte-donation programs place ads in college newspapers and provide large monetary compensation to encourage participation. Large compensation acts as a strong incentive for young women to undergo the potentially risky procedure of donation. In this enticing situation, it is particularly important for programs to fully inform prospective donors of the risks of the procedure so that they can accurately weigh the costs and benefits of donating. However, because oocyte-donor programs (...) must alleviate the shortage of donors if they wish to maintain a financially viable business, there is reason to fear that they may minimize or misrepresent risks when recruiting egg donors. In this pilot study, the risk information provided by programs (n=19) to prospective oocyte donors in a preliminary phone call inquiry was investigated. The majority of the programs provided incomplete and/or inaccurate risk information. Policy changes are recommended to reduce the potential for undue influence and to standardize and regulate the risk information provided to prospective egg donors. (shrink)

In the third intermède of Le Malade Imaginaire, Molière imagines a sort of medical convention in which "the wisest experts and professors of Medicine" examine whether a bachelor candidate can be deemed to enter the medical profession. As the first question in this examination, the "Chief physician" asks, "What is the cause and reason [causam et rationem] why opium induces sleep?" The candidate answers without the least hesitation: "Because it contains a sleeping virtue [virtus dormitiva], whose nature is to put (...) the senses to sleep." The answer is followed by a jubilant reaction by the choir: "Good, good, good, he answers well, he is worthy of entering in our wise gild."1The scene is intended to be a... (shrink)

Philosophical cognitivists have argued for more than four decades that emotions are special types of judgments. Anti-cognitivists have provided a series of counterexamples aiming to show that identifying emotions with judgments overintellectualizes the emotions. I provide a novel counterexample that makes the overintellectualization charge especially vivid. I discuss neurophysiological evidence to the effect that the fear system can be activated by stimuli the subject is unaware of seeing. To emphasize the analogy with blind sight , I call this phenomenon blind (...) fright . Cognitivists may reply that blindfright is nothing but an unconscious judgment subcortically elicited. This reply is in line with the strategy commonly employed by cognitivists against their critics. I call it the Elastic Strategy, because it consists of ‘stretching’ the notion of judgment in order to accommodate counterexamples. This strategy, I argue, turns cognitivism into a theory that is at worst unfalsifiable and at best trivially true. The final portion of my article aims to rescue cognitivism from the damage done by the Elastic Strategy. I distinguish three varieties of cognitivism, one concerned with what emotions essentially are (Constitutive Cognitivism), one concerned with what causes emotions (Etiological Cognitivism) and one concerned with what emotions represent (Representational Cognitivism). I conclude that what cognitivism has to offer to emotion theory are primarily insights concerning the causes and representational content of emotions. The constitutive identification of emotions with judgments, on the other hand, does more harm than good. (shrink)

Philosophers have been quarrelling for ages over the correct understanding of the identity relation and its applications, but seldom have they discussed the identity of foods, including beverages under this herd. Taking wine as a working example, the present study shows that foods call attention over unnoticed metaphysical difficulties, most importantly the role of authenticity in ascertaining the identity of an individual and the possibility of identity being determined by a collectivity of people. More in details, the paper examines the (...) relationship between a rank of wines and its specific instances, that is, on what grounds some wine is of a certain rank. A “rank of wines” here stands for wines that are identical under some respect, be it the area of production, the style, the color, the variety, and so forth. Extant wine labels are taken as the best candidates to carve out a class of wine ranks that is metaphysically prior to any other; the analysis focuses on geographic indications because of the extensive discussion they have generated, but the morals here drawn extend also to other classes of wine ranks, such as those utilized by wine experts. After some introductory remarks (§1), the case is made that the identity of wines is established through judgments of authenticity (§2). Issues of authenticity are then discussed through the special case of geographic indications (§3). Two different views on how to justify the attribution of a geographic indication are presented and criticized; those rest respectively on terroir (§3.1) and chemical composition (§3.2). The last section (§4) argues for a conventionalist view on wine identity. Distancing itself from conventionalist proposals advanced to favor industrial wine production, the view defended here ties the identity of a wine to collective expert judgments of authenticity that are based on the extensive pleasure of the product. (shrink)

Modeling law search and retrieval as prediction problems has recently emerged as a predominant approach in law intelligence. Focusing on the law article retrieval task, we present a deep learning framework named LamBERTa, which is designed for civil-law codes, and specifically trained on the Italian civil code. To our knowledge, this is the first study proposing an advanced approach to law article prediction for the Italian legal system based on a BERT (Bidirectional Encoder Representations from Transformers) learning framework, which has (...) recently attracted increased attention among deep learning approaches, showing outstanding effectiveness in several natural language processing and learning tasks. We define LamBERTa models by fine-tuning an Italian pre-trained BERT on the Italian civil code or its portions, for law article retrieval as a classification task. One key aspect of our LamBERTa framework is that we conceived it to address an extreme classification scenario, which is characterized by a high number of classes, the few-shot learning problem, and the lack of test query benchmarks for Italian legal prediction tasks. To solve such issues, we define different methods for the unsupervised labeling of the law articles, which can in principle be applied to any law article code system. We provide insights into the explainability and interpretability of our LamBERTa models, and we present an extensive experimental analysis over query sets of different type, for single-label as well as multi-label evaluation tasks. Empirical evidence has shown the effectiveness of LamBERTa, and also its superiority against widely used deep-learning text classifiers and a few-shot learner conceived for an attribute-aware prediction task. (shrink)

The demand for social justice, especially in the context of the welfare state, is often framed as a demand of solidarity. But it is not clear why: in what sense, if any, is social justice best understood as a demand of solidarity? This article explores that question. There are two reasons to do so. First, very little has been written on the concept of solidarity, and almost nothing on why and how solidarity can both give rise to and be the (...) target of a moral obligation. The first aim of the article is to fill this gap. The second aim of the article is to explore the normative implications of this account of solidarity for the commitment to social justice at the heart of the welfare state, and in so doing, to put into question the idea that shared experience or shared identity are either necessary or sufficient bases for social justice qua solidarity. (shrink)

This article discusses Luigi Caranti’s Kant’s Political Legacy, which argues, among other things, that a Kantian reconstruction of dignity can provide a foundation for human rights. Caranti’s book is one of the most powerful recent reconstructions of Kant’s political philosophy. Four main points are argued in response. First, to what extent can dignity understood as a value ground the essentially relational character of human rights claims? Second, does Caranti explain why our mere rational capacity to set moral ends has dignity (...) rather than the realization of that capacity in a morally righteous will? Third, how can the argument provided avoid the conclusion that, because people’s capacities vary, their dignity varies too? Fourth, is Kant’s political philosophy incompatible with our modern understanding of human rights and, in particular, their function in international law and practice? (shrink)

Andrea Falcon's work is guided by the exegetical ideal of recreating the mind of Aristotle and his distinctive conception of the theoretical enterprise. In this concise exploration of the significance of the celestial world for Aristotle's science of nature, Falcon investigates the source of discontinuity between celestial and sublunary natures and argues that the conviction that the natural world exhibits unity without uniformity is the ultimate reason for Aristotle's claim that the heavens are made of a special body, unique (...) to them. This book presents Aristotle as a totally engaged, systematic investigator whose ultimate concern was to integrate his distinct investigations into a coherent interpretation of the world we live in, all the while mindful of human limitations to what can be known. Falcon reads in Aristotle the ambition of an extraordinarily curious mind and the confidence that that ambition has been largely fulfilled. (shrink)

Is logic masculine? Is women's lack of interest in the "hard core" philosophical disciplines of formal logic and semantics symptomatic of an inadequacy linked to sex? Is the failure of women to excel in pure mathematics and mathematical science a function of their inability to think rationally? Andrea Nye undermines the assumptions that inform these questions, assumptions such as: logic is unitary, logic is independenet of concrete human relations, and logic transcends historical circumstances as well as gender. In a (...) series of studies of the logics of historical figures--Parmenides, Plato, Aristotle, Zeno, Abelard, Ockham, and Frege--she traces the changing interrelationships between logical innovation and oppressive speech strategies, showing that logic is not transcendent truth but abstract forms of language spoken by men, whether Greek ruling citizens, or scientists. (shrink)

This re-examination of the cogito is prompted by a substantive question which has not previously been identified: the distinguishability of the I or self. Consequently, its force has not been addre...

If natural kinds were defined on the basis of fixed and immutable essences, then – with the end of essentialism in life sciences – their end, at least for those kinds confined to the living realm, would ensue as well (1-2). If appropriately revised and adapted, however, natural kinds may still play an important theoretical role, not only for the sake of philosophical speculation, but also in accomodating scientific practices and in providing an adequate rendering of human reasoning. The proposal (...) outlined in this paper moves from the historical and disjunctive solutions of Millikan and Boyd, but it departs from them in that it offers a conventionalist interpretation of natural kinds. The bulk of the theory is presented through the case study of the distinction between sexes and genders (3). A few remarks on how to further the proposal are offered in the final section (4). (shrink)

Gigerenzer’s ‘external validity argument’ plays a pivotal role in his critique of the heuristics and biases research program (HB). The basic idea is that (a) the experimental contexts deployed by HB are not representative of the real environment and that (b) the differences between the setting and the real environment are causally relevant, because they result in different performances by the subjects. However, by considering Gigerenzer’s work on frequencies in probability judgments, this essay attempts to show that there are fatal (...) flaws in the argument. Specifically, each of the claims is controversial: whereas (b) is not adequately empirically justified, (a) is inconsistent with the ‘debiasing’ program of Gigerenzer’s ABC group. Therefore, whatever reason we might have for believing that the experimental findings of HB lack experimental validity, this should not be based on Gigerenzer’s version of the argument. (shrink)

AbstractKant’s formal conditions for aesthetic judgment do not limit aesthetic reflection to certain aesthetic traditions and cultures. Moreover, these conditions open up the possibility of applying aesthetic reflection in the context of different approaches. From this perspective, Kant’s analytic of aesthetic judgment might furnish a useful basis for trans-cultural dialogues in the field of aesthetics and reflection on the arts. Yet the theory also has its limits, especially insofar as it neglects the somatic dimension of aesthetic experience. These two questions (...) are the primary concerns of the paper. (shrink)

We are living in the era of street art. Since Nick Riggle’s pivotal work on the definition of street art, several philosophers have addressed issues in the philosophy of street art. The goal of this paper is to summarize the literature. I consider the following matters, which have been at the core of philosophical discussions on street art: demarcation, value, illegality, and the ethical foundation of intellectual property (IP) protection. In answering the question ‘What is street art?,’ philosophers have generally (...) resisted skeptical approaches by developing a wide range of real and essentialist definitions of street art (Section 2). When considering street art’s value, I distinguish between aesthetic and non-aesthetic centered accounts. If the former focus on the aesthetic side of our experience of street art, the latter generally place emphasis on its activist nature and political significance (Section 3). In discussing the relationship between street art and illegality, I canvas different takes on the issue. If for some scholars illegality is either a necessary or sufficient condition for street art, philosophers tend to agree that it is neither, while not denying its relevance at the level of identity and authenticity (Section 4). Finally, I consider matters of IP protection of street art. On the one hand, copyright optimists defend the view that current IP legislations may very well have a positive impact on the promotion and preservation of street art. Pessimists, on the other hand, argue that an extension of copyright privileges to works of street art is likely to jeopardize the counter-cultural and rebellious nature of this urban art kind (Section 5). (shrink)

Appeals to the miraculous are common in healthcare, and arguments about end-of-life decision-making can quickly become theological. Assessments of hope have been recommended within the biopsychosocialspiritual model of medicine, but these assessments fail to account for the theological dimension of hope. Examples of failed assessments include recent efforts in palliative care and classic works, such as On Death and Dying by Elisabeth Kübler-Ross. To adequately address the patient’s and family members’ hopes without patronizing or harming the patient, assessments must be (...) done by a person trained in theology. (shrink)

Right after our tragedy, my idea of forgiveness was to be free of this thing, – the anger, the pain, the absorption. It was totally personal. It was a survival tactic to leave this experience behind. It had nothing to do with the offender. The second level was realizing how the word forgiveness applies to the relationship between the victim and the offender. How it means accepting and working on that relationship after a murder. The latter is more complicated. Now (...) I think I see that forgiveness is more of integrating the experience into my life in a controlled way, rather than letting it go or escaping it. (shrink)

According to a widespread view, a complete explanatory reduction of all aspects of the human mind to the electro-chemical functioning of the brain is at hand and will certainly produce vast and positive cultural, political and social consequences. However, notwithstanding the astonishing advances generated by the neurosciences in recent years for our understanding of the mechanisms and functions of the brain, the application of these findings to the specific but crucial issue of human agency can be considered a “pre-paradigmatic science” (...) (in Thomas Kuhn’s sense). This implies that the situation is, at the same time, intellectually stimulating and methodologically confused. More specifically—because of the lack of a solid, unitary and coherent methodological framework as to how to connect neurophysiology and agency—it frequently happens that tentative approaches, bold but very preliminary claims and even clearly flawed interpretations of experimental data are taken for granted. In this article some examples of such conceptual confusions and intellectual hubris will be presented, which derive from the most recent literature at the intersection between neurosciences, on the one hand, and philosophy, politics and social sciences, on the other hand. It will also be argued that, in some of these cases, hasty and over-ambitious conclusions may produce negative social and political consequences. The general upshot will be that very much has still to be clarified as to what and how neurosciences can tell us about human agency and that, in the meantime, intellectual and methodological caution is to be recommended. (shrink)

Hursthouse :57–68, 1991) argues that arational actions—e.g. kicking a door out of anger—cannot be explained by belief–desire pairs. The Humean Response to Hursthouse :25–38, 2000b) defends the Humean model from Hursthouse’s challenge. We argue that the Humean Response fails because belief–desire pairs are neither necessary nor sufficient for causing emotional actions. The Emotionist Response is to embrace Hursthouse’s conclusion that emotions provide an independent source of explanation for intentional actions. We consider Döring’s :214–230, 2003) feeling-based Emotionist account and argue that (...) it fails to explain arational actions. Finally, we develop our own Emotionist account, grounded in the Motivational Theory of Emotions one of us has developed. On our account, arational actions form a non-homogeneous class, some members of which must be understood as instrumental actions and some members of which must be understood as displacement behaviors of the kind animals display when their motivations are thwarted or in conflict. (shrink)

I argue that a form of animalism that does not include the belief that ‘human animal’ is a substance-sortal has a dialectical advantage over other versions of animalism. The main reason for this advantage is that Phase Animalism, the version of animalism described here, has the theoretical resources to provide convincing descriptions of the outcomes of scenarios problematic for other forms of animalism. Although Phase Animalism rejects the claim that ‘human animal’ is a substance-sortal, it is still appealing to those (...) who believe that our nature is continuous or of a similar kind to that of other physical entities. (shrink)

Engelhardt’s critiques of “generic chaplaincy” rely on the argument that chaplains are secular; however, professionally certified chaplains must maintain ordination with an ecclesial body. Engelhardt’s concerns are better directed at the academic subfield that supports and trains chaplains: pastoral theology. That field is somewhat guilty of forced ecumenism because it attempts a universal theology rooted in experience and the social sciences rather than the authority of creeds, ecclesial bodies, or traditions. Pastoral theology makes too many sacrifices to the authority of (...) the behavioral sciences without sufficient appreciation for sacramental theology and the spiritual bonds that rituals effect in communities of shared belief. In this model, ritual is reduced to its instrumental value in addressing the emotional needs of patients rather than viewed as efficacious spiritual care. Chaplains should take a holistic approach to theology so that they can better identify the duties and scope of interfaith spiritual care. (shrink)

Philosophia brings together, for the first time, the work of three major women thinkers of this century, producing a developing commentary on the human condition as an alternative to the mainstream, masculine, philosophical tradition.

A proper and rigorous analysis of the implications of a physicalist and reductionist concept of the mental (that is, that the mind is merely the activity of the human brain, and that the human brain is the contingent, provisional result of biological evolution) leads to several consequences that seem to have been overlooked so far. First of all, there emerges a case in favour of the existence of incommensurable conceptual schemes; secondly, the necessary nature of thought experiments on mind is (...) put into question. The further exploration of the consequences of physicalism on the necessity of logical laws does not embrace the radical critics of the naturalistic approach by A. Plantinga, whose “evolutionary argument against naturalism” has only some analogies with the one exposed here. (shrink)

Sigieri di Brabante, maestro di filosofia presso la facoltà delle arti dell'università di Parigi, fu uno dei principali esponenti di quell'"aristotelismo radicale" che costituì uno dei principali obiettivi delle condanne del vescovo Étienne Tempier del 1270 e del 1277. Il De aeternitate mundi è la testimonianza di un corso tenuto da Sigieri nel 1272 sul problema se la specie umana sia stata creata nel tempo. Vengono qui esaminate sia in generale le tesi di Sigieri riguardo ai diversi argomenti affrontati, sia (...) nello specifico il problema della causazione per intermediari. Quest'ultimo tema rimanda non solo alle altre opere in cui Sigieri ha affrontato tali problematiche, ma anche ad una tradizione che trae le sue origini nella filosofia greca classica e si sviluppa nel medioevo latino e arabo. Segue la traduzione del testo di Sigieri, condotta sull'edizione critica curata da Bernardo Carlos Bazán. (shrink)

Aristotle’s De motu animalium (hereafter MA) has enjoyed a curious fate: while it remained largely at the margins of the ancient critical engagement with Aristo.