Entre os vários problemas filosóficos que tem ocupado os filósofos envolvidos com a pesquisa ética está aquele da objetividade do valor. Alguns teóricos defendem que não há objetividade nos juízos valorativos. Outros, os realistas, defendem que os juízos valorativos são tão objetivos quanto os juízos factuais. Aqui abordaremos a postura realista, em especial o realismo naturalista de Alasdair MacIntyre, e como esta postura lida com a questão da distinção entre fato e valor.

This article aims to analyze the effect of the combination of the variables - victim characteristics, observer sex, Belief in a Just World, and ambivalent sexism - on sexual violence victim blaming. Three studies were conducted with university students, who were asked to answer some items on victim blaming, Belief in a Just World, and Ambivalent Sexism. The ANOVA and ANCOVA analyses have shown that the combination of these variables resulted in higher black and counter-normative victim blaming. The results confirmed (...) that victim skin color, victim normativity, and the observer sex influence victim blaming for sexual violence ; that bjw predicts the attribution of the victim’s accountability for sexual violence, and that only benevolent sexism, together with bjw, was responsible for predicting victim blaming for sexual violence. (shrink)

There is a crucial debate concerning the nature of chess chunks: One current possibility states that chunks are built by encoding particular combinations of pieces-on-squares (POSs), and that chunks are formed mostly by “close” pieces (in a “Euclidean” sense). A complementary hypothesis is that chunks are encoded by abstract, semantic information. This article extends recent experiments and shows that chess players are able to perceive strong similarity between very different positions if the pieces retain the same abstract roles in both (...) of them. This casts doubt on the idea that POS information is the key information encoded in chess chunks, and this article proposes, instead, that the key encoding involves the abstract roles that pieces (and sets of pieces) play—a theoretical standpoint in line with the research program in semantics that places analogy at the core of cognition. (shrink)

The well-known game of chess has traditionally been modeled in artificial intelligence studies by search engines with advanced pruning techniques. The models were thus centered on an inference engine manipulating passive symbols in the form of tokens. It is beyond doubt, however, that human players do not carry out such processes. Instead, chess masters instead carry out perceptual processes, carefully categorizing the chunks perceived in a position and gradually building complex dynamic structures to represent the subtle pressures embedded in the (...) positions. In this paper we will consider two hypotheses concerning the underlying subcognitive processes and architecture. In the first hypothesis, a multiple-leveled chess representational structure is presented, which includes distance graphs (with varying levels of quality) between pieces, piece mobilities, and abstract roles. These representational schemes seem to account for numerous characteristics of human player’s psychology. The second hypothesis concerns the extension of the architecture proposed in the Copycat project as central for modeling the emergent intuitive perception of a chess position. We provide a synthesis on how the postulated architecture models chess intuition as an emergent mixture of simultaneous distance estimations, chunk perceptions, abstract role awareness, and intention activations. This is an alternative model to the traditional AI approaches, focusing on the philosophy of active symbols. (shrink)

Analogy-making is an ability with which we can abstract from surface similarities and perceive deep, meaningful similarities between different mental objects and situations. I propose that mental objects are dynamically changing sets of potentially interchangeable connotations. Unfortunately, most models of analogy seem devoid of both semantics and relevance-extraction, postulating analogy as a one-to-one mapping devoid of connotation transfer.

This introductory chapter integrates two different steps: a global consideration of the problems which the “signifier” limits is able to include and a detailed mapping of the reflective path which the following thirteen chapters effectively pursue.

A RETÓRICA COMO ANTÍSTROFE DA DIALÉTICA EM ARISTÓTELES.

O presente artigo tem o objetivo de fornecer um rápido esboço do atual estado do debate em torno do conceito de justiça. Hoje não dispomos de um conceito único compartilhado do que significa justiça e isto devido ao fato das sociedades atuais serem pluralistas, tal fato gerou uma separação entre as esferas morais e políticas e consequentemente o termo justo tem hoje dois aspectos distintos, um moral e outro político.: Nowadays we do not have a shared unitary concept of means (...) justice, because our present societies are pluralistics. This fact generates a gap between moral and political spheres, and as a consequence the word “just” have today at least two distinct and large meanings: one moral and the other political. This paper aims to provide a quick sketch of the debate concerning those two meanings from the perspective of Alasdair MacIntyre’s theory. Keywords : Justice, Moral Community, Well-Being. (shrink)

Contemporary meta-dogmatic legal discourse has frequently mobilized the signifier “translation”, in different stages and to face diverse problems ─ the multidirectional interactions between _legal language_ and _ordinary language_, the plural network of (national and international, state and non-state) legal orders, the dialectics between presupposed legal materials and practical controversies, the intersubjective place of the judge as the impartial _third_, the invention of exemplarity as _concreteness ─_ always however with decisive projections in the understanding or experiencing of _juridicalness_ (its aspirations, categories (...) and limits). The purpose of this paper is to explore the claims to inter-semioticity which the mobilization of this _signifier_ and the plurality of its contexts of meaning and performance seem to construct. This means, on the one hand, to resume the dialogue with Boyd White _(justice as translation)_ and François Ost _(le droit comme traduction)_. It also means, on the other hand, returning to the counterpoint between _translation_ and _tradition_ which MacIntyre’s _narrativism_ exemplarily proposes (_Whose Justice? Which Rationality?)_, this time to discuss the relevance of treating Law (a _certain_ Law) as a cultural artifact, i.e. as a non-universal (culturally plausible and civilizationally moulded) answer to the universal (anthropologically necessary) problem of the institutionalization of a social order (law as a form of life, as a project and as a tradition). With an unexpected helping hand coming from Greimassian’s semio-narrative, this means also asking if _translation_ (or the ethics of humility it celebrates) can actually be experienced, in our limit-situation, as the _resource_ (if not the _place_ or the _environment_) of a plausible _intercultural dialogue_. (shrink)

Do our present circumstances allow us to defend a specific connection (that specific connection) between «legal rules», «moral claims» and «democratic principles» which we may say is granted by an unproblematic presupposition of universality or by an «acultural» experience of modernity? In order to discuss this question, this paper invokes the challenge-visée of a plausible reinvention of Law’s autonomous project (a reinvention which may be capable of critically re-thinking and re-experiencing Law’s constitutive cultural-civilizational originarium in a «limit-situation» such as our (...) own). The discussion is developed by recognising that the claim to universality is not only incompatible with a substantive conception of juridicalness as validity but also sustained with difficulty by a procedural representation of discourse and rationality (a representation which, against its own conclusion-claims, could also be said to be culturally and civilizationally bounded). Not forgetting some specific features of contemporary juridical pluralism—namely that which emerges from the counterpoint between semiotic groups or interpretative communities (and their differently assumed claims of intersemioticity concerning the signifier law)—this train of reflection diagnoses briefly a sequence of complementary main difficulties (as «obstacles» to recognising Law’s demand as an unmistakable cultural project), namely those arising from the formalistic normativistic inheritance (confounding legal autonomy with isolationism), from the challenges and seductions of practical holism (justifying a continuum in which Law’s project loses its sense and autonomy), and also from the familiar debate between exclusive and inclusive versions of positivism and non-positivism (a debate which establishes-consecrates an equivocal counterpoint between Law and Morality). (shrink)

Este artigo propõe apresentar, enquanto registro/memória, o percurso de uma pesquisa em artes cênicas no ambiente acadêmico. A hipótese se desenvolve a partir da Teoria Corpomídia, apoia-se na filosofia da partilha do sensível, na metodologia indisciplinar, na bricolagem dos discursos e forma como nos tornamos “súditos” em uma sociedade que estimula a exposição. Entende-se que essa ação nos faz ser o que somos, a partir das “ressonâncias” diárias, e que é indissociável essa relação com os aspectos afetivos, políticos e sociais.

: Neste artigo argumento contra a interpretação muito difundida segundo a qual o ano de 1769 representou um marco na formação da filosofia transcendental e a Dissertação de 1770 corresponde ao primeiro texto crítico. O objetivo deste artigo é investigar a origem das antinomias nas Reflexões da década de 1770. Não se trata de esboçá-las, pois sobre elas Kant é reticente nesse período. Elas são objeto da atenção dele somente às vésperas da redação da Crítica da razão pura. Eu me (...) ocupo apenas com alguns dos elementos que possibilitarão sua formulação e solução na Crítica da razão pura. (shrink)

Uma questão que surge para aqueles que começam a trabalhar com a hermenêutica filosófica de Hans-Georg Gadamer consiste, em parte, na pergunta sobre os limites da relação da hermenêutica com a fenomenologia. Ou seja, até que ponto a hermenêutica expressa posições dependentes dos modos de pesquisa da fenomenologia. Neste texto, buscamos rastrear como essa relação acontece explicitamente nos textos de Gadamer, apontando que há uma consequencia prática da herança fenomenológica que é absorvida pela hermenêutica.

The number of discriminable colours is often assumed to be of the order of several million but the extent of detectable chromatic diversity present in individual natural scenes is an open question. Here, the aim was to estimate the number of discriminable colours seen in natural scenes. Hyperspectral data were obtained from a set of natural scenes over the range 400 - 720 nm at 10 nm intervals (Nascimento et al, 2002 Journal of the Optical Society of America A 19 (...) 1484 - 1490) and the representation of each scene in CIELAB space computed for all pixels of the image. The number of discriminable colours was estimated by counting the number of unit volumes in the three-dimensional volume defined by the scene when represented in CIELAB space. We found that the number of discriminable colours estimated in a scene could vary by an order of magnitude from scene to scene, but rarely exceeded 105, indicating a limited chromatic diversity. (shrink)

Experts in all fields are able to see what is invisible to others. Experts are also able to see what is visible to all—and this is explored by Bilalić and Gobet. We question the method of normalizing all subjects in an experimental condition, and asking experts to behave as if they were novices. We claim that method leads Bilalić and Gobet to a nonsequitur.

In the original publication of the article, the paragraph beginning “We begin with two steps or lawyers…” should read as “We begin with two steps or layers privileging jurisdictio as potestas.

The chief concern of the paper is to initiate discussion on the difference between the private and public power of judgement. The inspiration comes from Kant and his conception of the power of judgement, customs, morality and provisional law.

A negação por conceitos sólidos, flexibilidade, neotribalismos e nomadismo são aspectos que influenciam na formação dos sujeitos e das instituições em tempos líquido-modernos. Os sujeitos são estimulados a buscar constantemente o novo e isso impacta na formação de vínculos. Como decorrência da tendência de isolamento social e a demanda pela formação identitária, os indivíduos criaram mecanismos para suprir as necessidades de pertencimento. Um destes mecanismos são as neotribos, agrupamentos de indivíduos, em grande medida jovens, que se reúnem a partir de (...) objetivos e interesses compartilhados. Os jovens, de modo predominante, ocupam os espaços nas universidades, cujos padrões estáveis, fixos e duros também têm se colocado à prova. Os alunos buscam uma formação ágil, conectada com o mundo e personalizada. Para dar conta de tal demanda, um dos caminhos aligeirados propostos pelo mercado é a desagregação. Estes movimentos propiciam o surgimento de características segmentadas e frágeis nas universidades. A forma como se comunicam, a maneira como abordam suas funções, o modo como valorizam as pessoas, são indicadores dos aspectos da cultura acadêmica. Assim, propõe-se debater como a universidade, que tem sua anatomia fundada na solidez moderna, reage a não solidez da cultura contemporânea. Palavras-chave: Universidade, Sociabilidade, Modernidade líquida, Neotribalismo, Culturas Acadêmicas Contemporary University: Pressures of Liquid Modernity Abstract: The denial of solid concepts, flexibility, neotribalism and nomadism are aspects that influence the formation of subjects and institutions in liquid-modern times. The subjects are encouraged to constantly search for the new and this has an impact on the formation of social ties. As a result of the tendency of social isolation and the demand for identity formation, individuals created mechanisms to supply the needs of belonging. One of these mechanisms is the neotribes, groups of individuals, largely young, who come together based on shared goals and interests. Young people, predominantly, occupy spaces in universities, whose stable, fixed and hard standards have also been put to the test. Students seek agile training, connected with the world and personalized. To achieve with such demand, one of the easiest paths proposed by the market is the unbundling. These movements lead to the emergence of segmented and fragile characteristics in universities. The way they communicate, the way they approach their functions, the way they value people, are indicators of aspects of academic culture. Thus, it is proposed to debate how the university, which has its anatomy based on modern solidity, reacts to the non-solidity of contemporary culture. Keywords: University, Sociability, Liquid modernity, Neotribalism, Academic Cultures Universidad Contemporánea: Presiones de la Modernidad Líquida Resumen: La negación de conceptos sólidos, la flexibilidad, el neotribalismo y el nomadismo son aspectos que influyen en la formación de sujetos e instituciones en la época líquida-moderna. Se anima a los sujetos a buscar constantemente lo nuevo y esto repercute en la formación de vínculos. Como resultado de la tendencia al aislamiento social y la demanda de formación de identidad, los individuos crearon mecanismos para suplir las necesidades de pertenencia. Uno de estos son los neotribus, grupos de indivíduos que se unen en base a objetivos e intereses compartidos. Ellos ocupan espacios en las universidades, cuyos estándares estables, fijos y duros también se han puesto a prueba. Los estudiantes buscan una formación ágil, conectada con el mundo y personalizada. Para hacer frente a tal demanda, uno de los caminos más fáciles que propone el mercado es la desagregación. Estos movimientos conducen al surgimiento de características segmentadas y frágiles en las universidades. La forma en que se comunican, la forma en que valoran a las personas, son indicadores de aspectos de la cultura académica. Así, se propone debatir cómo la universidad, que tiene su anatomía basada en la solidez moderna, reacciona a la no solidez de la cultura contemporánea. Palabras clave: Universidad, Sociabilidad, Modernidad líquida, Neotribalismo, Culturas académicas Data de registro: 20/03/2021 Data de aceite: 17/05/2022. (shrink)

O filósofo escocês Alasdair MacIntyre diz que a história de uma instituição e, às vezes, de toda uma tradição é impossível de ser contada sem que se faça referência a certas pessoas que com os seus esforços individuais fizeram com que a tradição fosse adiante, melhorada e aprimorada. Assim podemos considerar o caso do curso de filosofia da Universidade Federal do Piauí, cuja história recente não pode ser contada sem que se faça referência ao professor doutor Helder Buenos Aires de (...) Carvalho. (shrink)

O autor examina o Instituto de Reforma Peninteciária desde suas origens no Modernismo e relaciona-a com o Direito e com a Antropologia Criminal.

O propósito deste artigo é analisar o olhar feminino através da narração e do mis-en-scène da série The Handmaid’s Tale, em português, O Conto da Aia (2017). A série se passa em uma sociedade distópica, regida à base da teonomia totalitária e fundamentalista cristã. As mulheres dessa sociedade perderam suas vozes, são desumanizadas, devido ao seu gênero, e tornadas objetos férteis nas mãos de seus comendadores; a narrativa e o desenvolvimento das personagens fazem alusão ao empoderamento feminino e suas lutas (...) pelos direitos civis que vêm acontecendo desde o fim século XIX. A busca por suas vozes torna-se evidente a partir da narração que ajuda a compreender a representatividade da mulher na série.Palavras-chave: The Handmaid’s Tale. Feminismo. Identidade. Narrativa. Série. (shrink)

O artigo é um ensaio teórico com o propósito de discutir as implicações do conceito de trabalho, na perspectiva do filósofo húngaro György Lukács, no campo da política educacional. Em tempos em que a educação brasileira se distancia de um projeto de emancipação do indivíduo, dadas as configurações que vem assumindo as políticas educacionais nos últimos anos, particularmente as políticas curriculares para o ensino médio, parece apropriada a análise do trabalho em sua matriz ontológica, estabelecendo uma estreita correlação entre subjetividade (...) e objetividade. São tratados no decorrer do texto: o conceito de trabalho na ontologia lukacsiana e sua diferenciação entre trabalho abstrato – como mantenedor do Capital – e trabalho fundante – como definidor da natureza ontológica do ser social – em correlação com o campo da política educacional, em especial, com alguns princípios que regem a atual reforma do ensino médio elencados para tratar aspectos da política educacional brasileira que estão à serviço do trabalho abstrato. Palavras-chave: György Lukács. Trabalho fundante. Política educacional. Reforma do Ensino Médio brasileiro. (shrink)

ABSTRACT The aim of the present article is to rebuild picturebooks’ identity as polyphonic cultural objects based on a brief historical trajectory. Dialogue established between text and reader in contemporary picturebook’s production is broadened by the presence of different semiosis that allow multiple voices to be heard, since they act as meaning enhancers. The Bakhtinian concept of polyphony is herein held at the picturebook reflections scope to set contrast in children’s literature, which has a moralizing nature and is substantiated from (...) a monological perspective. The books by Angela Lago, who is a representative of the Brazilian children’s literature, are herein analyzed to disclose multimodal aspects found in this cultural object (book). In conclusion, picturebooks open a window of possibilities for open minded and creative readings, as well as for different readers, due to their polysemic and polyphonic nature. (shrink)

This paper is about the alethic aspect of epistemic rationality. The most common approaches to this aspect are either normative (what a reasoner ought to/may believe?) or evaluative (how rational is a reasoner?), where the evaluative approaches are usually comparative (one reasoner is assessed compared to another). These approaches often present problems with blindspots. For example, ought a reasoner to believe a currently true blindspot? Is she permitted to? Consequently, these approaches often fail in describing a situation of alethic maximality, (...) where a reasoner fulfills all the alethic norms and could be used as a standard of rationality (as they are, in fact, used in some of these approaches). I propose a function α, which accepts a set of beliefs as inputand returns a numeric alethic value. Then I use this function to define a notion of alethic maximality that is satisfiable by finite reasoners (reasoners with cognitive limitations) and does not present problems with blindspots. Function α may also be used in alethic norms and evaluation methods (comparative and non-comparative) that may be applied to finite reasoners and do not present problems with blindspots. A result of this investigation isthat the project of providing purely alethic norms is defective. The use of function α also sheds light on important epistemological issues, such as the lottery and the preface paradoxes, and the principles of clutter avoidance and reflection. (shrink)

This book is a highly original and provocative contribution to democratic theory.

Some general, programmatic points about informal logic are addressed. The informal approach to argument analysis faces serious foundational problems which have been recognized by its practitioners – but informal logic has yet to come together as a clearly defined discipline. Another problem is the dilemma of the dialectician (Sextus Empiricus): informal logic is either trivial or powerless on its own (field expertise is needed). According to Johnson and Blair the central notion in theory of argument is cogency which replaces soundness. (...) An argument is cogent if and only if (i) its premises are rationally acceptable, (ii) its premises are relevant to its conclusion and (iii) its premises provide sufficient reason to accept the conclusion. I propose to understand cogency as a broader notion that includes deductively valid inferences. The criteria of cogency are simply the basic ideals of scientific methodology which requires a respect for available evidence and “reasonable” inference, an awareness of alternatives and a willingness to modify or reject those beliefs that fail to conform to the evidence. Informal logic in the sense of elementary scientific methodology is concerned with proper reasoning and not with proper dialogue. Informal logic involves non-trivial argumentativeskills and abilities applied to the subject area and accessible to every normally intelligent and educated person. (shrink)

All reasoners described in the most widespread models of a rational reasoner exhibit logical omniscience, which is impossible for finite reasoners (real reasoners). The most common strategy for dealing with the problem of logical omniscience is to interpret the models using a notion of beliefs different from explicit beliefs. For example, the models could be interpreted as describing the beliefs that the reasoner would hold if the reasoner were able reason indefinitely (stable beliefs). Then the models would describe maximum rationality, (...) which a finite reasoner can only approach in the limit of a reasoning sequence. This strategy has important consequences for epistemology. If a finite reasoner can only approach maximum rationality in the limit of a reasoning sequence, then the efficiency of reasoning is epistemically (and not only pragmatically) relevant. In this paper, I present an argument to this conclusion and discuss its consequences, as, for example, the vindication of the principle 'no rationality through brute-force'. (shrink)

I raise some questions about differentiations between methods, checking methods, and appropriate methods in terms of their modal profiles. Melchior argues that there can be sensitive checking methods which are not safe. I try to show that such methods are epistemically deficient. I introduce restricted sensitivity (RS) and investigate its checking profile. RS with respect to a proposition _p_ requires that we consider more non-p worlds (not just the closest ones) but not those which are irrelevant (outside a sphere of (...) seriously possible worlds). Restrictedly sensitive methods (vacuously sensitive and strongly safe) based on the appropriate type of Bayesian reasoning might be sufficient for some kind of “modest” checking. Melchior defends a uniform account of checking based on insensitivity even in the case of necessary true propositions and he introduces the apparatus of impossible worlds. I argue that an unsatisfactory method for checking a necessary true proposition is a way of reaching a belief in the target proposition (different from the original one) which might easily not have delivered a true one. I also indicate some limitations of the idea that checking (and knowing) is essentially modal in character. (shrink)

Since Aristotle there are two main approaches in the explanation of begging the question (petitio): a dialectical mistake (an improper move in an argumentative dialogue) and an epistemic mistake. According to the latter begging the question is committed when the premises of an argument cannot be known independently of knowing the conclusion of the argument. Dialectical approaches use the notion of a commitment (acceptance, standpoint) and rules of dialogue as their basis. I propose a hybrid model, inspired by Jackson: the (...) rationale for introducing commitments and rules is epistemic. (shrink)

In this article I discuss the primacy that, following Sellars, Robert Brandom ascribes to the intersubjective and discursive space of reasons over all other processes in which the human mind is involved. I will compare Brandom’s perspective with that of the situated approach to the study of mind. At first, my aim is to show that the origin of intentionality has to be found in the sphere of sentience and the living body. Second, by comparing the enactivist account of language (...) that derives from the naturalization of Husserl’s phenomenology with the neo-pragmatist approach to the linguistic turn, I argue for a heuristic primacy owing to the linguistic practice of giving and asking for reasons. This allows me to reflect with a meta-philosophical approach on to what extent two families of views such as pragmatism and phenomenology, with their different variants, interact in the attempt to blend things together, i.e., nature and culture; mind and world; and what happens inside the human body and what happens outside it. (shrink)

Analyzing different works and in particular Habermas' reflection on Kant, the author reconstructs, first, his approach to international law and his political and legal cosmopolitanism. Second, he presents some critical observations on Habermas' cosmopolitanism in the context of his more general discursive theory of law and state. In this perspective, he discusses the problems of peace and of the role of the United Nations, the strategy of protection of human rights, and the question of world citizenship. He argues that Habermas' (...) cosmopolitanism is a radicalization of Kantian tradition based on a centralization of international power and a cosmopolitan law. Finally, he develops realist arguments in favour of a non‐globalistic conception of international law. (shrink)

Nietzsche est mort et c'est à nous à le faire vivre. Cet usage du texte n'est pas un retour à ce que Deleuze professait superbement : pour ce dernier, faire un enfant dans le dos (de Kant, de Bergson, voire de Nietzsche, même si Deleuze affirmait qu'avec ce dernier c'était l'inverse), c'était à la fois utiliser l'auteur pour lui faire dire ce qu'il n'avait explicitement pas dit, mais qui pouvait présenter un intérêt spéculatif, et, en même temps, dissimuler cet écart. (...) De fait, Deleuze disait "nous" ou "on", amalgamant ainsi sous le même pronom le commenté et le commentateur. Danilo Bilate, au contraire, revendique l'écart et le souligne tout au long de sa démonstration, rappelant ainsi sans cesse au lecteur que, s'il veut faire un enfant à Nietzsche, et si l'on nous permet de filer scabreusement la métaphore, c'est par-devant! Du même coup, là où Deleuze méprisait ouvertement toute philologie (jusqu'à ne pas même préciser les traductions utilisées), Danilo Bilate accorde à la terminologie nietzschéenne la plus grande attention. On interroge les textes pour ce qu'ils disent – car ils disent tout de même quelque chose par eux-mêmes si on veut bien les écouter. L'enfant qu'il s'agit de faire à Nietzsche en les écoutant est une éthique. Bertrand Binoche. (shrink)