This article aims to explicate the concept of emotional sharing against the background of interactive and situated approaches to affectivity, and to contextualize emotional sharing within the broader context of emotion research. It brings together research on situated affectivity with the debate on collective emotion. Emotional sharing is defined via four requirements and distinguished from other phenomena in the broad field of collective emotion, especially from mechanisms of emotional convergence and other forms of affective we-experience. The paper makes use of (...) the recently proposed concepts of affective scaffolding and affective arrangement to explore how emotional sharing is always enacted in sociorelational dynamics and embedded in socio-material contexts which enable, shape, and modulate the unfolding of emotional sharing and regulate who is likely to participate. (shrink)

A finales de septiembre de 2019, se publica Folie, langage, littèrature que se suma a la anterior colección de textos inéditos de Foucault en torno a la literatura que en 2013 aparecía bajo el título de La gran extranjera. Este nuevo volumen presenta textos inéditos donde los editores, nos dice Judith Revel, han seleccionado textos que vienen a incomodar la lectura canónica del Foucault interesado por la literatura. Y, efectivamente, la selección es especialmente interesante para los estudiosos de su obra (...) porque sitúa su ruptura con un concepto escapista de la literatura en torno a 1967. Particularmente llamativo es el texto «L’extralinguistique et la littérature», donde Foucault propone un análisis de los distintos modos en que lo extralingüístico, como afuera de la obra, se relaciona con ella y viceversa. A partir de esta propuesta, nuestro objetivo es analizar una política de la forma literaria que en Foucault se propone desde una materialidad negativa, a la vez que performativa. (shrink)

We present a logic to model the behaviour of an agent trusting or not trusting messages sent by another agent. The logic formalises trust as a consistency checking function with respect to currentl...

Monitored Emergency Use of Unregistered and Experimental Interventions (MEURI) is an ethical framework developed by the WHO for using unproven interventions in public health emergencies outside the context of medical research. It is mainly intended for use when medical research would be impracticable, but there is still a need to systematically gather data about unproven interventions. As such, it is designed as something of a middle ground between clinical and research ethical frameworks. However, I argue that MEURI does not truly (...) lie at the intersection of clinical care and research. Due to its intent, structure and oversight requirements, it takes on most of the crucial features of research, to the point that it is best understood as a form of research. As a result, cases where MEURI could practicably be applied should instead make use of existing research frameworks. For those circumstances where research is truly impracticable, a more straightforward oversight system than MEURI is needed. While existing practices of compassionate use have some applicability, proposals to make use of clinical ethics committees to oversee unproven interventions may help achieve the right balance in acting in a patient’s best interests when the relevant evidence base is weak. (shrink)

Plotinus (204/5–270 CE) was the first and greatest of Neoplatonic philosophers. His writings were edited by his disciple Porphyry, who published them sometime between 301 and 305 CE in six sets of nine treatises each (Enneads), with a biography of his master in which he also explains his editorial principles.

In his talk about G.K.'s Weekly to the 1986 Toronto Conference, Father Brocard Sewell, O. Carm., spoke about Chesterton's tribute to Alderman Cedric Chivers. This tribute was written at the time of Cedric Chivers's death and was published in G.K.'s Weekly . Cedric Chivers was, for many years, the Major of Bath, a bookbinder, and one of the Directors of G.K.'s Weekly. He was one of Chesterton's close friends.

Impartiality is primarily a feature of normative or evaluative deliberation – deliberation about what ought to be done or about something's goodness or badness. An initial description is this: such deliberation is impartial when it is not unduly influenced by the deliberator's own interests, preferences, or loyalties. Derivatively, impartiality can be attributed to actions that are guided by deliberation with this feature, or persons who characteristically deliberate or act in this way.

Some years ago I mentioned to Wayne Proudfoot what a pleasure it was to teach Religious Experience, if only to show a group of students how to develop an argument over the course of an entire book. Proudfoot shook his head and remarked that one reviewer praised the book as a helpful collection of essays. In the remarks that follow, I want to argue three points: 1) that Religious Experience is a remarkably tight argument, from beginning to end; 2) that (...) the argument vindicates a methodological pluralism that was previously undervalued in the philosophical study of religion; and 3) that Religious Experience established a paradigm for the philosophical study of religion that remains the norm.Other than scholars of... (shrink)

Molly Farneth’s Hegel’s Social Ethics hearkens back to the tradition of Josiah Royce, which has continued in the work of Richard Bernstein and Jeffrey Stout. At the same time, it reflects the impact of three decades of interpretive work which has offered an alternative to the 19th and early 20th century reading of Hegel as a metaphysical systematizer. In this new reading he was from the beginning a social critic and political theorist who looked to lay the groundwork for post‐Enlightenment (...) vision of the social world as evolving toward one of social cooperation based on mutual recognition. Farneth has developed this reading of Hegel into one of powerful resources for democratic pluralism. (shrink)

Ch. 1. Metodologicheskie problemy sot︠s︡ialʹno-gumanitarnogo poznanii︠a︡ -- ch. 2. Metodologicheskie problemy istorii filosofii i ėstetiki.

En 2011 el señor Mario Posada Ochoa donó a la Universidad EAFIT una extensa y poco conocida colección de arte; acaso unos cuantos amigos habrían visto de cerca las 480 obras que recibió la Universidad, de artistas como Segundo Angelvis, Inés Acevedo Bernal, Sergio Trujillo Magnenat, Luis A. Rengifo y Ramón Vásquez, entre otros. Algunas de ellas carecían de la firma del autor o de un dato que comprobara la autoría, y estaban deterioradas, más que por el tiempo, por el (...) improvisado bodegaje: don Mario las había guardado durante cuarenta años en su hermosa casa de Maracaibo, en el centro de la ciudad. En Extensión Cultural de EAFIT han procurado, desde entonces, conservar este legado. (shrink)

This study examines BDI logics in the context of Gabbay's fibring semantics. We show that dovetailing can be adopted as a semantic methodology to combine BDI logics. We develop a set of interaction axioms that can capture static as well as dynamic aspects of the mental states in BDI systems, using Catach's incestual schema G^[a, b, c, d]. Further we exemplify the constraints required on fibring function to capture the semantics of interactions among modalities. The advantages of having a fibred (...) approach is discussed in the final section. (shrink)

It is usual to read nomina, with which three interpretations are possible. The stronger arrogates to himself the titles of moderation and justice. So in the excellent Rumanian translation of 1871 by Gavrilu J. Munteanu: ‘Cându are sâ decida pumnulu, celu mai tare si atribue titlu de moderatu şi de onestu.’.

This book challenges the common assumption that the predominant focus of the history of science should be the achievements of Western scientists since the so-called Scientific Revolution. The conceptual frameworks within which the members of earlier societies and of modern indigenous groups worked admittedly pose severe problems for our understanding. But rather than dismiss them on the grounds that they are incommensurable with our own and to that extent unintelligible, we should see them as offering opportunities for us to revise (...) many of our own preconceptions. We should accept that the realities to be accounted for are multi-dimensional and that all such accounts are to some extent value-laden. In the process insights from current anthropology and the study of ancient Greece and China especially are brought to bear to suggest how the remit of the history of science can be expanded to achieve a cross-cultural perspective on the problems. (shrink)

In Chapter 2 of the Philosophical Fragments, Søren Kierkegaard’s pseudonym Johannes Climacus poetises about a “king who loved a maiden.” Climacus concludes this venture with a bold claim: what he has just described is “so different from any human poem” that it should not be regarded as a poem at all, but as “the wonder” [Vidunderet] which leads one to exclaim in adoration that “[t]his thought did not arise in my own heart!” In the subsequent chapter of Philosophical Fragments, Climacus (...) proceeds to offer a number of arguments against demonstrations of God’s existence, leading many scholars to conclude that he represents an unequivocally anti-rationalist perspective. Against such interpretations, this paper will seek to highlight how Climacus’ claims track those of the seventeenth century Dutch lens-grinder and rationalist philosopher, Baruch Spinoza. From this, it will be argued that “the wonder” in Climacus’ thought takes the form of an indirect, ethico-existentialist argument for the truth of Christianity’s incarnate God. (shrink)

The article aims to develop the philosophy of Emmanuel Levinas as a valuable new perspective in understanding the triune drama of the Resurrection. Firstly, the juxtaposition of Levinas’ thought and Christian theology will be argued for, followed by a development of von Balthasar’s Trinitarian theology of the Resurrection. Especially, Levinas’ non-phenomenological notion of “otherness” will be used to offer an understanding of the Risen Christ’s “Otherness” as communicating the non-phenomenality of Holy Saturday to the disciples. As a result, we discover (...) significant theological openings towards a vision of a Biblical God free from the constraints of ontological thinking and phenomenal experience. (shrink)