Estudio preliminar, por L. M. Ravagnán--Compendio de psicología--Problemas de la filosofía.--Ensayo sobre empirismo radical.--La voluntad de creer.--El pragmatismo.--Fases del sentimiento religioso.--Los ideales de la vida.--Cuadro cronológico.--Bibliografía (p. 116-118).

William James répond le 19 mars 1902 à la proposition que lui a faite Joseph Segond de traduire les Principles of Psychology. Il l’invite à se mettre en relation avec d’autres candidats à cette traduction et suggère de traduire plutôt le Briefer Course dont il prépare une nouvelle édition.

Catalan translation, introductory study and notes on W. K. Clifford’s “The Ethics of Belief”. Published in Clifford, W.K. “L’ètica de la creença”. Quaderns de Filosofia, vol. III, n. 2 (2016), pp. 129–150. // Catalan translation, introductory study and notes on William James’s “The Will to Believe”. Published in James, William. “La voluntat de creure”. Quaderns de Filosofia, vol. III, n. 2 (2016), pp. 151–172. [Introductory study published in Oya, Alberto. “Introducció. El debat entre W. K. Clifford i William (...) James”. Quaderns de Filosofia, vol. III, n. 2 (2016), pp. 123–127]. (shrink)

Louis Agassiz.--Address at the Emerson Centenary in Concord.--Robert Gould Shaw.--Francis Boott.--Thomas Davidson: a knight-errant of the intellectual life.--Herbert Spencer's autobiography.--Frederick Myers' services to psychology.--Final impressions of a psychical researcher.--On some mental effects of the earthquake.--The energies of men.--The moral equivalent of war.--Remarks at the peace banquet.--The social value of the college-bred.--The university and the individual: The Ph.D. octopus. The true Harvard. Stanford's ideal destiny.--A pluralistic mystic.

Dick Popkin and James Force have attended a number of recent conferences where it was apparent that much new and important research was being done in the fields of interpreting Newton's and Spinoza's contributions as biblical scholars and of the relationship between their biblical scholarship and other aspects of their particular philosophies. This collection represents the best current research in this area. It stands alone as the only work to bring together the best current work on these topics. Its (...) primary audience is specialised scholars of the thought of Newton and Spinoza as well as historians of the philosophical ideas of the late seventeenth and early eighteenth centuries. (shrink)

Recent theories of remembering and of reference (or singular thought) have de-emphasised the role causation was thought to play in mid- to late-twentieth century theorising. According to postcausal theories of remembering, such as simulationism, instances of the psychofunctional kind _remembering_ are not, in principle, dependent on appropriate causal chains running from some event(s) remembered to the occurrence of remembering. Instead they depend only on the reliability, or proper functioning, of the cognitive system responsible for their production. According to broadly reliabilist (...) accounts of _singular thought_, such thought is not, in principle, dependent on causal chains running from the object(s) of thought to the occurrence of thinking. Despite this common trend, accounts of the two phenomena have been pursued separately. In this paper, we argue that the two lines of research can profitably converge to address a neglected question: what enables occurrences of remembering to _refer_ to particular events, and what determines _which_ event a given occurrence of remembering refers to? We motivate and present a reliabilist account of reference-fixing for postcausal theories of remembering, focusing in particular on simulationism. We then show that this account draws attention to the possibility of _referential mnemic confabulation:_ cases where the reliability requirement for reference is met despite the improper functioning of the episodic construction system. We suggest that this makes sense of some underdiscussed phenomena described in the empirical literature on confabulation and argue that our reliabilist account of mnemic reference-fixing accommodates these more naturally than could causal theories of remembering. (shrink)

Why does one theory "succeed" while another, possibly clearer interpretation, fails? By exploring two observationally equivalent yet conceptually incompatible views of quantum mechanics, James T. Cushing shows how historical contingency can be crucial to determining a theory's construction and its position among competing views. Since the late 1920s, the theory formulated by Niels Bohr and his colleagues at Copenhagen has been the dominant interpretation of quantum mechanics. Yet an alternative interpretation, rooted in the work of Louis de Broglie in (...) the early 1920s and reformulated and extended by David Bohm in the 1950s, equally well explains the observational data. Through a detailed historical and sociological study of the physicists who developed different theories of quantum mechanics, the debates within and between opposing camps, and the receptions given to each theory, Cushing shows that despite the preeminence of the Copenhagen view, the Bohm interpretation cannot be ignored. Cushing contends that the Copenhagen interpretation became widely accepted not because it is a better explanation of subatomic phenomena than is Bohm's, but because it happened to appear first. Focusing on the philosophical, social, and cultural forces that shaped one of the most important developments in modern physics, this provocative book examines the role that timing can play in the establishment of theory and explanation. (shrink)

Die Welt besteht aus Einzeldingen und ihren Eigenschaften, die Universalien genannt werden. Aber welche Existenz kommt diesen Universalien ausserhalb ihrer Verbindung mit Einzeldingen zu? Und wie wurde sich ihr Wesen beschreiben lassen, wenn sie auch unabhangig von diesen bestehen konnten? Das vorliegende Buch fuhrt behutsam und kenntnisreich in die traditionsreiche Debatte uber Universalien und die damit verbundenen Probleme ein, wie sie sich der zeitgenossischen analytischen Philosophie stellen.".

En este texto, se explora la historia temprana del republicanismo en América Latina por el medio de los escritos de Francisco Bilbao, uno de los intelectuales radicales chilenos más importantes del siglo XIX. El pensamiento de Bilbao sobre la cuestión del cambio revolucionario fue fuertemente influenciado por su comprensión de la tradición revolucionaria republicana francesa. Examinamos las relaciones transatlánticas que dieron forma al pensamiento de Bilbao, el desarrollo del republicanismo chileno en las secuelas de la independencia política, y las Revoluciones (...) Francesas de 1789 y 1848. Sostenemos que la “regeneración” de la república chilena se convirtió en una especie de misión histórica para Bilbao y su generación de estudiantes universitarios y jóvenes profesionales. Para llevar a cabo esta misión histórica, ellos se hicieron intermediarios entre la vanguardia del pensamiento político en el mundo Atlántico y las realidades sociales obstinadas de un Chile postcolonial. Además, mostramos cómo el radicalismo de Bilbao inspiraba un contraataque feroz por las autoridades eclesiásticas conservadores, indicando cómo la Iglesia Católica respondería a los desafíos futuros * Traducido del inglés por: José A. Bravo de Rueda, Profesor de Español Facultad de Estudios Liberales, Universidad Agrícola y Técnica del Estado de Carolina del Norte, EEUU. El presente artículo es una traducción, con cambios menores en el texto, de James A. Wood, «The republic regenerated: French and Chilean revolutions in the imagination of Francisco Bilbao, 1842-1851». En Atlantic Studies Volume 3, Issue 1, April 2006. pp. 7-23. (shrink)

Gestures and speech are clearly synchronized in many ways. However, previous studies have shown that the semantic similarity between gestures and speech breaks down as people approach transitions in understanding. Explanations for these gesture–speech mismatches, which focus on gestures and speech expressing different cognitive strategies, have been criticized for disregarding gestures’ and speech's integration and synchronization. In the current study, we applied three different perspectives to investigate gesture–speech synchronization in an easy and a difficult task: temporal alignment, semantic similarity, and (...) complexity matching. Participants engaged in a simple cognitive task and were assigned to either an easy or a difficult condition. We automatically measured pointing gestures, and we coded participant's speech, to determine the temporal alignment and semantic similarity between gestures and speech. Multifractal detrended fluctuation analysis was used to determine the extent of complexity matching between gestures and speech. We found that task difficulty indeed influenced gesture–speech synchronization in all three domains. We thereby extended the phenomenon of gesture–speech mismatches to difficult tasks in general. Furthermore, we investigated how temporal alignment, semantic similarity, and complexity matching were related in each condition, and how they predicted participants’ task performance. Our study illustrates how combining multiple perspectives, originating from different research areas (i.e., coordination dynamics, complexity science, cognitive psychology), provides novel understanding about cognitive concepts in general and about gesture–speech synchronization and task difficulty in particular. (shrink)

Pierre Hadot has discussed the deep connections between ancient Western philosophy and spiritual exercises. The author appreciates these connections, but he explains why he explored a different path. He began to write haiku as a form of spiritual practice. He wanted to use these short verses to become more mindful, present, and responsive – in his life and in his work in bioethics. After comparing traditional haiku and modern haiku, the author gives some examples from classical sources. Then he considers (...) how reading and writing haiku might help bioethics to focus less on deliberation and choice, and more on attention and perception. Haiku might help bioethics to attend to the contexts, life conditions, and lifeworlds that shape and situate people’s lives. These short poems might even illuminate some of the backgrounds and existential grounds of ethical life. At the end, the author presents some haiku that he wrote about modern life, young children, older adults, illness, medicine, and death. (shrink)

This article protests against the claim that philosophy as such is universal, because it often ambiguously speaks more of a universality of cultural dominance than of a properly philosophical universality including other philosophical modes of language and thought in the commitment to a universal search for truth. It stresses the need of a deliberate decision to de- Westernizing the philosophical forum, and illustrates how the Kyoto School does seriously take up this challenge facing, among others, the heavy iron bars of (...) language, translation intricacies, and Western traditional divide lines between philosophy and religion. (shrink)

This paper traces the development of the idea of God that appears in the ‘actualist tradition’, represented by the works of Giovanni Gentile, as well as his predecessor Bertrando Spaventa and his students Guido De Ruggiero and Ugo Spirito. It is shown that the actualists’ idea of God is rooted in an intellectual genealogy extending back to the Scholastics and developed through successive attempts to make sense of a Christian God in a scheme of pure immanence, culminating in a humanistic (...) view of God as an ideal to which subjects can aspire in their own thinking. (shrink)

Advances in developmental genetics and evo-devo in the last several decades have enabled the growth of novel developmental approaches to the classic theme of homology. These approaches depart from the more standard phylogenetic view by contending that homology between morphological characters depends on developmental-genetic individuation and explanation. This article provides a systematic re-examination of the relationship between developmental and phylogenetic homology in light of current evidence from developmental and evolutionary genetics and genomics. I present a qualitative model of the processes (...) that cause de-coupling of morphological and molecular evolution by developmental system drift (DSD), and hypothesize that DSD is a widespread and regular stochastic process that is predictable from parameters such as population size, pleiotropy, and regulatory redundancy. These theoretical findings support an integrative approach in which models of DSD aid in determining when developmental-genetic explanations of homology apply and when other explanations such as stabilizing selection are needed. I argue that a phylogenetic monism about the definition and criteria of homology supports the integration of different explanations into a theory of homology better than pluralism does. (shrink)

The confusion of categories in Spinoza's ethics, by E. Albee.--Hegel's criticism of Spinoza, by K. E. Gilbert.--Rationalism in Hume's philosophy, by G. H. Sabine.--Freedom as an ethical postulate: Kant, by R. A. Tsanoff.--Mill and Comte, by N. C. Barr.--The intellectualistic voluntarism of Alfred Fouillée, by A. T. Penney.--Hegelianism and the Vedanta, by E. L. Hinman.--Coherence as organization, by G. W. Cunningham.--Time and the logic of monistic idealism, by J. A. Leighton.--The datum, by W. B. Pillsbury.--The limits of the physical, by (...) G. A. de Laguna.--Is the dualism of mind and matter final? By H. W. Wright.--The revolt against dualism, by A. H. Jones. (shrink)

En este artículo se examinan algunos aspectos de la cultura arabigoislámica, de los cuales Juan Ruiz, Arcipreste de Hita, presunto autor del Libro del Buen Amor, demuestra poseer cierto conocimiento. De resultas se sugiere que, mientras los materiales literarios constituyentes del Libro son de raigambre occidental, su estructura se debe a una combinación de ciertos géneros literarios orientales, de lo cual el Libro resultaría ser una obra culturalmente híbrida. Además, se sugiere que el libro debe interpretarse según tres niveles de (...) significado, de acuerdo con la metodología desarrollada por Averroes para captar la verdad, y que, de esos tres niveles, el más elevado, a saber , el filosófico, nos conduce a una crítica velada de la doctrina del celibato eclesiástico, adoptada por la iglesia occidental solo un siglo antes de la época en que el Arcipreste escribiera su obra. (shrink)

In a world shaken by terrorists’ assaults, it can seem as if no one is in control. Political leaders often appear at a loss. They cast about for opponents, for those on whom they can exert their political will. The terrorists, however, need not identify themselves. If they do, the languge they use may be messianic rather than political. Rather than indicating negotiable political solutions, it points to something else. Coincident with this, is the pursuit of terror dispite the harm (...) it causes to a given political agenda. The extreme form of terrorism does not speak at all. It bombs and kidnaps, not to negotiate, not to use its victims as pawns to gain a political advantage, but simply to terrorize, to involve innocent bystanders in its own suicidal acts. How does politics confront the absense of negotiable demands? By seeing terrorist’s acts as a “declaration of war?” War, however, has its goals. It is, Clausawitz teaches, a continuation of politics by other means. Yet in the absence of any clear statements, can we know what someone who mails anthrax has in mind? Can we tell what would actually satisfy those who use passenger planes as missiles to kill themselves and thousands of others? Terrorism, here, represents, not politics, but its breakdown. It is not some state power in control of a political process. It cannot be characterized as a political opponent. It is, rather, a method. By implying a way to achieve a political goal, even the word, “method,” says too much. As a sign of the breakdown of politics, it should rather be called a symptom. (shrink)