The enactive approach provides a perspective on human bodies in their organic, sensorimotor, social, and linguistic dimensions, but many fundamental issues still remain unaddressed. A crucial desideratum for a theory of human bodies is that it be able to account for concrete human becoming. In this article I show that enactive theory possesses resources to achieve this goal. Being an existential structure, human becoming is best approached by a series of progressive formal indications. I discuss three standpoints on human becoming (...) as open, indeterminate, and therefore historical using the voices of Pico della Mirandola, Gordon W. Allport, and Paulo Freire. Drawing on Gilbert Simondon’s philosophy of individuation we move from an existential to an ontological register in looking at modes of embodied becoming. His scheme of interpretation of the relation between modes of individuation allows us to understand human becoming in terms of a tendency to neotenization. I compare this ontology with an enactive theoretical account of the dimensions of embodiment, finding several compatibilities and complementarities. Various forms of bodily unfinishedness in enaction fit the Simondonian ontology and the existential analysis, where transindividuality corresponds to participatory sense-making and Freire’s joint becoming of individuals and communities correlates with the open tensions in linguistic bodies between incorporation and incarnation of linguistic acts. I test some of this ideas by considering the plausibility of artificial bodies and personal becoming from an enactive perspective, using the case of replicants in the film Blade Runner. The conclusion is that any kind of personhood, replicants included, requires living through an actual history of concrete becoming. (shrink)

Many oppose the use of profile evidence against defendants at trial, even when the statistical correlations are reliable and the jury is free from prejudice. The literature has struggled to justify this opposition. We argue that admitting profile evidence is objectionable because it violates what we call “equal protection”—that is, a right of innocent defendants not to be exposed to higher ex ante risks of mistaken conviction compared to other innocent defendants facing similar charges. We also show why admitting other (...) forms of evidence, such as eyewitness, trace, and motive evidence, does not violate equal protection. (shrink)

Originally published in Italian in 1976, this book describes the methods scientists use to investigate the physical world. It is ideal for students and teachers of science and the philosophy of science. It is both a high-level popularization and a critical appraisal of these methods, describing important advances in physics and analyzing the historical development, value, reliability and philosophical implications of the way physicists approach the problems confronting them. The introductory chapter on the meaning of physical theories and the mathematical (...) tools used to develop them is followed by a general discussion on the foundations of physics under four major headings: the physics of the reversible, the physics of the irreversible, microphysics, and cosmology. Throughout, the subject matter of physical theories is linked to discussion of the attendant philosophical and epistemological implications, such as the validity of the theories, inductive inference, causal explanation, probability, the role of observation and the reality of physical objects. (shrink)

Smith argues that, unlike other forms of evidence, naked statistical evidence fails to satisfy normic support. This is his solution to the puzzles of statistical evidence in legal proof. This paper focuses on Smith’s claim that DNA evidence in cold-hit cases does not satisfy normic support. I argue that if this claim is correct, virtually no other form of evidence used at trial can satisfy normic support. This is troublesome. I discuss a few ways in which Smith can respond.

The attention that prominent fashion houses have been paying to climate change and environmental concerns has never been so prominent. Fashion week of 2019 and 2020 made such a concern a staple of the fashion discourse. Designers and fashion houses are exploring fabric alternatives such as Piñatex (derived from discarded pineapple skins), they are advertising their runways as “carbon neutral,” and fashion colossuses such as Burberry, Gap, Levi’s, and H&M are vowing to reduce greenhouse gas emission by 30% by 2030. (...) However, the genuine nature of such intentions is not impermeable to criticism. While “sustainable fashion” – arguably the “it” vocabulary choice of the past couple of years – certainly has its praiseworthy sides, it is also, at times, another strategy to spike consumerism. In this chapter, I aim to investigate the viability of fashion’s current interest in environmental concerns in light of an analysis of fashion’s most indisputably prominent side: its relation to the aesthetic realm. Playing along the lines of the analytic debate gauging the relative impact of ethical values over aesthetic values and vice versa, I will consider how aesthetic demands can be steered by the necessity of ethical reflection without for this reason erasing, or at least hiding, the appreciation of style, glamour, and couture. I will conclude with a reassessment and potential solution, based on the inherently performative side of fashion, to the question of whether sustainable fashion can be seen as a current, viable, and potentially effective way of responding to contemporary environmental concerns. (shrink)

How accurate is the picture of the human mind that has emerged from studies in neuroscience, psychology, and cognitive science? Anybody with an interest in how minds work - how we learn about the world and how we remember people and events - may feel dissatisfied with the answers contemporary science has to offer. Sensorimotor Life draws on current theoretical developments in the enactive approach to life and mind. It examines and expands the premises of the sciences of the human (...) mind, while developing an alternative picture closer to people's daily experiences. Enactive ideas are applied and extended, providing a theoretically rich, naturalistic account of meaning and agency. The book includes a dynamical systems description of different types of sensorimotor regularities or sensorimotor contingencies; a dynamical interpretation of Piaget's theory of equilibration to ground the concept of sensorimotor mastery; and a theory of agency as organized networks of sensorimotor schemes, as well as its implications for embodied subjectivity. Written for students and researchers of cognitive science, the authors offer a fuller view of the mind, a view better attuned to the experiences of people who live, work, love, struggle, and age, thrown into a world of meaningful relations they help create. Additionally, the book is of interest to neuroscientists, psychiatrists, and philosophers of science. (shrink)

I argue that so-called automatic actions – routine performances that we successfully and effortlessly complete without thinking such as turning a door handle, downshifting to 4th gear, or lighting up a cigarette – pose a challenge to causalism, because they do not appear to be preceded by the psychological states which, according to the causal theory of action, are necessary for intentional action. I argue that causalism cannot prove that agents are simply unaware of the relevant psychological states when they (...) act automatically, because these content-specific psychological states aren’t always necessary to make coherent rational sense of the agent’s behaviour. I then dispute other possible grounds for the attribution of these psychological states, such as agents’ own self-attributions. In the final section I introduce an alternative to causalism, building on Frankfurt’s concept of guidance. (shrink)

The temporality of intentions and actions in situations of social interaction can sometimes be paradoxical. I argue that in these situations it may sometimes be possible to conceive of individual acts that can, in a strong sense, be intended retroactively. This could happen when the relational patterns in social interaction literally alter the virtual structure of a participant's past corporeal intentions resulting in an odd experience of having intended something all along without knowing it. I propose that this possibility should (...) be interpreted as more than just a narrowly epistemic phenomenon. Examining this claim involves clarifying the enactive perspective on intentionality, which I do here. The enactive approach rejects the model of a causal relation between intention and action for one of an intrinsic qualitative relation between the two as facets of sense-making. I develop this idea and compare it with Merleau-Ponty's Fundierung model of the mutual relation between corporeal and reflexive intentionality to show that co-regulated moves/affections during social interaction may modulate both arcs of this relation, creating the possibility of a re-signification that alters not the actuality but the virtual tendencies that preceded the social act. (shrink)

Du communisme au libéralisme : c’est de cette façon que le parcours intellectuel de Claude Lefort est généralement décrit. Malheureusement, les choses ne sont pas si simples. En effet, l’entier travail lefortien, des rangs du parti trotskiste à la réflexion sur le totalitarisme et la démocratie, comporte aussi une discussion continue avec l’œuvre de Marx. Un débat intensif avec le père du communisme, avec bien sûr des contrastes durs, guidé par l’influence de la phénoménologie de Maurice Merleau-Ponty. Celle-ci conduit Lefort (...) à rejeter toutes les possibilités de connaissance objective comme les idées de fondation et de totalité. Ainsi, à travers son débat avec Marx, Lefort parvient à abandonner le marxisme, à mettre en question les catégories principales de la modernité, vers une nouvelle conception de démocratie et des droits de l’homme. L’article propose de suivre le chemin lefortien du point de vue de sa confrontation avec Marx, par trois points clés. Le premier point est la dimension symbolique, rejetée par Marx qui pense la représentation comme produit de la structure productive. Le deuxième point est l’interprétation de modernité que Lefort décrit comme autonomie et désincorporation. Enfin, les droits de l’homme, point décisif du travail lefortien en polémique contre l’analyse marxienne dans les pages de La question juive. Nous espérons faire ressortir la relation compliquée avec Marx et l’originalité de la pensée lefortienne. (shrink)

This paper approaches Husserl’s analysis of time-consciousness from a mereological perspective. Taking as inspiration Bergson’s idea that pure durée is a multiplicity of interpenetration, I will show, from within Husserlian phenomenology, that the absolute flow can indeed be described as a whole of interpenetrating parts. This mereological perspective will inform my re-consideration of the much-discussed issue of Husserl’s self-criticism concerning the schema of content and apprehension. It will also reveal a fundamental similarity between Husserl’s conception of the absolute flow and (...) Sartre’s conception of lived temporality. This paper consists of four sections. Section 2 presents the basic elements of Husserl’s mereology. Section 3 introduces the difficulty encountered by Husserl’s early account of time that makes use of the schema. I will examine Barry Dainton’s criticism of Husserl’s theory of time-consciousness against the background of the older debate between Meinong and Stern, a debate that has informed Husserl’s own account. Section 4 distinguishes two common criticisms of the schema from Husserl’s own self-criticism, which is in turn divided into two steps. It is shown how the second step of this self-criticism implies the interpenetration of the absolute flow and responds to Dainton’s criticism. Finally, Sect. 5 concludes with some comparative remarks. I will show how Husserl’s notion of absolute flow, as mereologically interpreted, anticipates Sartre’s conception of consciousness as self-transcendence, as well as how it accommodates the apparently conflicting mereological intuitions of Aristotle and Bergson. (shrink)

In December 2017, Law 219/2017, ‘Provisions for informed consent and advance directives’, was approved in Italy. The law is the culmination of a year-long process and the subject of heated debate throughout Italian society. Contentious issues are addressed in the law. What emerges clearly are concepts such as quality of life, autonomy, and the right to accept or refuse any medical treatment – concepts that should be part of an optimal relationship between the patient and healthcare professionals. The law maximizes (...) the value of the patient’s time to decide. Every patient is allowed to make choices for the present as well as for the future, conceived as a continuation of the present, and to decide what comes next, based on what he/she already knows. The law identifies three distinct but converging paths towards the affirmation of a care relationship based on reciprocal trust and respect: the possibility to consent to or refuse treatment, the shared care planning, and advance directives. The fundamental point to emerge from the new Italian law is that consensus is an essential connotation of the treatment relationship. Consensus is not limited to the acceptance/rejection of medical treatment but is ongoing. It is projected into the future through shared care planning and advance directives which act as tools for self-determination and the manifestation of the beliefs and preferences of persons unable to express their will. These principles are in line with the idea of appropriate care as evaluated from two different perspectives, one of scientific adequacy and the other commensurate with the individual’s resources, fragility, values, and beliefs. Surely, however, the new law is not the end of the matter on issues such as conscientious objection, which is deeply rooted within the Italian cultural and political debate. In this regard, healthcare institutions and policymakers will be called upon to develop and implement organizational policies aimed at the management of foreseeable conscientious objection in this field. (shrink)

Hard Like Water represents a uniquely Canadian, and international, perspective in a field largely dominated by US writers. The accessible book sets up a "core ethic" that helps the reader to link a few, familiar core values: care for life, welfare, honest communication, and civil rights, with business practices. These values are supplemented by five performance maxims: do no harm; solve the problem; enable informed choice; act, learn, improve; and seek the common good. The book is designed to show how (...) ethical and social values are operative in business, both in North America and internationally, and to help both students and business people to understand how ethics can help solve business problems. (shrink)

In this essay, I propose two arguments from Thomas Aquinas’s reflection on theism and faith to rebut Schellenberg’s claim that divine hiddenness justifies atheism. One of those arguments, however, may be employed so as to re-propose Schellenberg’s conviction, which is crucial to his argument, that there are ‘non-resistant’ or ‘inculpable’ unbelievers. I then advance what I call the suffering unbeliever argument. In short, the unbelievers mentioned by Schellenberg are expected to suffer because of their non-belief, which—as Schellenberg says—prevents them from (...) achieving the greatest possible well-being. If they suffer, however, they cannot consider themselves unbelievers, since one cannot suffer from not having been given a certain good if one believes that the good in question has never existed. If they do not suffer, on the other hand, there is simply nothing for which they can consider themselves inculpable. (shrink)

China's domestic labor market has limited demand for tertiary graduates due to an unbalanced industrial structure, with a weak contribution to economic performance over the past decade. This study estimates the asymmetric effects of higher education progress (highly educated employed workforce), higher education utilization (highly educated unemployed workforce), and the separate effects of higher education utilization interactions with high-tech industries on economic growth in China from 1980 to 2020. Using a Nonlinear Autoregressive Distributed Lag (NARDL) model, this study finds that (...) the expansion of higher education progress (the employed workforce with higher education) promotes economic growth, while contraction of higher education progress (employed workforce with higher education) reduces economic growth. Likewise, an increase in higher education utilization (the unemployed labor force with higher education) suppresses economic growth, while a decline in the higher education utilization (the unemployed labor force with higher education) promotes economic growth. The study also found that the expansion of high-tech industries and government spending on education significantly stimulate economic growth. The moderating role of higher education utilization (unemployed labor force with higher education) in the impact of high-tech industries on economic growth is significantly positive. This study strategically proposes that China's higher-educated unemployed labor force can be adjusted to high-tech industries, which need to be developed equally in all regions. Moreover, the country is required to invest more in higher education and the development of high technological industries across all regions, thus may lead to higher economic growth. (shrink)

Commentary on the Guṇa section of Udayanācārya's Kiraṇāvali, treatise on Vaíśeṣika philosophy.

This text illuminates the relevance and importance of Heidegger’s thought today. The chapters address the modern living conditions of intense social transformation intertwined with the continuous and rapid development of technologies that redefine the borders between nations and cultures. Technology globalizes markets, customs, the exchange of information, and economic flows but also – as Heidegger reminds us – revolutionizes the way we relate to bodies, to life, and to earth, by way of introducing both unprecedented opportunities and great dangers.

Study of the concept of perception (Pratyakṣa) in Vedanta and Nyaya philosophy.

I comment on two analyses of the Simonshaven case: one by Prakken (2019), based on arguments, and the other by van Koppen and Mackor (2019), based on scenarios (or stories, narratives). I argue that both analyses lack a clear account of proof beyond a reasonable doubt because they lack a clear account of the notion of plausibility. To illustrate this point, I focus on the defense argument during the appeal trial and show that both analyses face difficulties in modeling key (...) features of this argument. (shrink)

John Schellenberg’s version of the divine hiddenness argument is based on a concept of God as an omnipotent, morally perfect, and ontologically perfect being. I show that Schellenberg develops his argument in a way that is inconsistent with each of these aspects, from which it follows that the argument in question proves to be unsustainable.

Este trabajo explora la concepción de Marsilio de Padua sobre el poder dentro de una teoría ascendente de gobierno. Siguiendo la línea de la crítica medieval a la plenitudopotestatis , él propone, desde una orientación populista de su doctrina, una organización sociopolítica cuyo fundamento es la voluntas populi y la ley que de allí emana. Es así como en su obra El defensor de la paz puede encontrarse una sorprendente visión republicana de la política, donde la esfera religiosa queda absorbida (...) por la dimensión estatal. La salvación del mundo profano queda, por consiguiente, en sus propias manos, y la praxis intramundana se halla desprovista del auxilio que prestaban los viejos expedientes extracotidianos. Marsilius of Padua and emerging theories of government This paper explores the view maintained by Marsilius of Padua on power within an ascendant theory of government. Following the line of medieval criticism of plenitudo potestatis , he proposes, from a populist orientation of his doctrine, a socio-political organization founded upon the voluntas populi and the law that emanates from it. Thus, readers will be surprised to find a Republican view of politics in his work The Defender of Peace, where the State dimension absorbs the religious sphere. Salvation from the profane world is, therefore, in the State's own hands, and worldly practice is devoid of relief once provided by extraquotidian old records.  . (shrink)

Up to 1800, before Jacobi was diverted into a simplistic distinction between understanding and reason, he had what amounted to the sketch of a potentially interesting theory of experience. The theory had its source in the Herzensmensch side of Jacobi’s persona. It was summed up in a formula “Wie die Triebe, so der Sinn; und wie der Sinn, so die Triebe,” which Jacobi used first to confront Lessing, and then Mendelssohn. In the Dialogue David Hume, he further argued that Kant’s (...) categories can be derived a posteriori on the basis of a feeling of resistance which Hume had also recognized. Reason is but a form of life. However, without an adequate concept of precisely this very reason, such as Jacobi obviously lacked, the theory was vulnerable to the danger of both historicizing and naturalizing truth. These were consequences that Jacobi could not accept. It is no surprise that the original sketch of a theory went nowhere. (shrink)