This book is a systematic analysis of John R. Searle's philosophy of mind. Searle's view of mind, as a set of subjective and biologically embodied processes, can account for our being part of nature qua mindful beings. This model finds support in neuroscience and offers reliable solutions to the problems of consciousness, mental causation, and the self.

This article reflects on a survey carried out at a non-profit organization that deals with health care for oncological terminally ill in order to find out for those who are involved in this project each worker's time projection and well-being class. The survey has pointed out each single team member's time perspective and well-being class and allowed building a pedagogical path for work orientation that has involved the same team members.

The present article aims to examine whether this Platonic dialogue can be regarded as polemical and competing with the similar educational proposals put forward by Xenophon and Antisthenes for the young Alcibiades aspiring to power in the city of Athens. The present article has been divided into two major parts. In the first one, I propose to unify the two opposing points of view that are reflected in the interpretations of the motto: the one that takes it to be a (...) solitary dialogue of a soul talking to itself and the one that takes it to be an intersubjective dialogue. In the second part, I try to highlight a few points of contact and conflict between Plato, Xenophon and Antisthenes, arguing that it is the latter two that may be alluded to in the dialogue, albeit indirectly, as competing and polemical targets. (shrink)

Résumé Cet article cherche à éclairer l’élection de Martial Gueroult (1891-1976) à la chaire d’Histoire et technologie des systèmes philosophiques en 1951, et, indirectement, le succès de son approche « structurale » de l’histoire de la philosophie. Ceux qui occupaient des rôles clés dans la gestion de l’économie disciplinaire des sciences humaines ne devaient pas contredire dans leur travaux les axiomes qui avaient réglé la pratique de l’histoire de la philosophie depuis le début du XIXe siècle tout en faisant montre (...) d’innovation dans ce champ. Dans un premier temps nous résumons la méthode historiographique proposée par Gueroult ; un deuxième temps l’inscrit dans une tradition d’historiographie de la philosophie ; le troisième temps situe sommairement la pratique de l’histoire de la philosophie au Collège de France et à la Sorbonne ; dans de quatrième et cinquième temps nous décrivons les rapporteurs et les candidats lors de l’élection au Collège de France, et les pièces pertinentes ; enfin nous considérons les stratégies adoptées pendant la campagne qui ont pu déterminer le résultat de l’élection. (shrink)

Coherent-ambiguity aversion is defined within the smooth-ambiguity model as the combination of choice-ambiguity and value-ambiguity aversion. Five ambiguous decision tasks are analyzed theoretically, where an individual faces two-stage lotteries with binomial, uniform, or unknown second-order probabilities. Theoretical predictions are then tested through a 10-task experiment. In tasks 1–5, risk aversion is elicited through both a portfolio choice method and a BDM mechanism. In tasks 6–10, choice-ambiguity aversion is elicited through the portfolio choice method, while value-ambiguity aversion comes about through the (...) BDM mechanism. The behavior of over 75 % of classified subjects is in line with the KMM model in all tasks 6–10, independent of their degree of risk aversion. Furthermore, the percentage of coherent-ambiguity-averse subjects is lower in the binomial than in the uniform and in the unknown treatments, with only the latter difference being significant. The most part of coherent-ambiguity-loving subjects show a high risk aversion. (shrink)

Central figures in the phenomenological tradition, such as Aron Gurwitsch, Jean-Paul Sartre, and Maurice Merleau-Ponty, drew extensively on gestalt psychology in their writings. The dialogue between phenomenology and psychology they began continues today in the field of embodied cognitive science. We take up this conversation starting from Aron Gurwitsch’s rich phenomenological analysis of the perception of the cultural world. Gurwitsch’s phenomenological descriptions of the perception of the cultural world bear a striking resemblance to work in embodied cognitive science that takes (...) its inspiration from Gibson’s ecological psychology. Gibson coined the term “affordance” to refer to the possibilities for action that can be directly perceived by persons [Gibson 1979]. However, Gibson from his earliest writings made a distinction between a universal, strictly individual and nonsocial form of perception and a perception of the world that was subject to social and cultural influences. We use Gurwitsch to argue against Gibson’s individualist understanding of direct perception. Each affordance that can be selected as an object of perception refers to a wider sociocultural context, which Gurwitsch called an “order of existence”. We end our paper by taking up the question of the relation of phenomenological description of the perceptual world and explanations of perceptual experience provided by embodied cognitive science. (shrink)

What is 'rebirth' in Buddhism? The contribution of hypnotic regression.

In _Historia animalium_ VIII 1.588a18 ff., Aristotle describes the cognitive powers of non-human animals as sketches of human cognitive powers. According to the wording he chooses here, the cognitive powers of non-human animals are “traces” or “footprints” (ἴχνη, 588a19) of human ones. In this paper I explore the conceptual framework that lays behind this image, in order to show that it is much more than a rhetorical figure, and that Aristotle’s wording encompasses a whole articulated theory, whose details are set (...) out in _De anima_ and the _Parva naturalia_. Moreover, I try to clarify some technicalities of the scientific model he devises in order to explain certain features of the sensory-perceptual part of the soul (with particular attention to the perception of the so-called “common” and “incidental” sensory items) that bear a real analogy to the functions of reason and intellect, and that can consequently be considered their precursors. (shrink)

A interpretação da filosofia de Nāgārjuna como um niilismo metafísico radical é comum tanto entre os autores antigos quanto nos estudos budológicos contemporâneos. Uma primeira leitura da doutrina da vacuidade proposta por esse autor, com efeito, parece levar à conclusão de que nada existe em última análise e, portanto, a realidade em si seria equivalente a um puro não-ser. Uma tal metafísica do nada, entretanto, seria duplamente problemática: primeiramente, ela parece sofrer de graves incovenientes lógico-conceituais; em segundo lugar, ela colocaria (...) Nāgārjuna fora da ortodoxia budista, por ser o niilismo uma doutrina explicitamente reprovada pelo Buda histórico. Uma leitura mais atenta e completa dos textos a nossa disposição, entretanto, nos leva a concluir que a filosofia do fundador da escola Madhyamaka não pode ser considerado como um niilismo metafísico, mas sim, ao invés disso, como uma tentativa de evitar e de eliminar qualquer metafísica, tanto afirmativa quanto negativa, em total acordo com o programa filosófico – já presente no ensinamento do Buda – do “caminho do meio”, equidistante das categorias do ser e do não-ser. (shrink)

Dans la mythologie grecque, Prométhée - le 'prévoyant' - déroba le feu aux dieux et le transmit aux hommes. Zeus, courroucé par ce transfert technologique, condamna Prométhée à un châtiment itéré à l'identique, à l'infini, algorithmique. Le problème que pose l'ancien mythe est celui des limites de la connaissance. En termes modernes, jusqu'à quel point pouvons-nous transformer la nature sans une connaissance des conséquences de nos actions sur elle? Cette question nous pousse à analyser les limites des sciences : à (...) une techno-science devenue toujours plus invasive, la science répond en se donnant à elle-même des limites"--Page 4 of cover. (shrink)

The present study analyses the typology and structure of Chinese Aid to Latin America and the Caribbean, considering the features of this kind of South-South Cooperation within the context of China’s aid policy and strategic aims in this region. The results of the study reveal the different patterns in the structure of Chinese aid to the LAC sub-regions. These patterns indicate that the most significant funds are focused on development and commercial projects in South America; that grants prevail in the (...) case of the Caribbean; and representational aid, which does not need major resources, is associated with Central America. As Wan states, this shows that China’s aid has a strategic role at a global level. (shrink)

The character of Paris in the Ilias Latina maintains the ambiguity that characterises him in the Greek Iliad, where he does not lack military attitudes, but chafes against his duties to his country, being committed instead to satisfying his taste for luxury. This ambiguity is even reinforced in the epitome. The ‘heroic’ aspect of Paris’ personality emerges in a clearer light, expressed in a more mature awareness of his obligations to his family and country, but the other aspect, his indolence, (...) is also accentuated: the character becomes a true elegiac lover, immersed in the experience of an exalted passion that partly distinguishes him from the cliché of the libertine of the Homeric tradition. It might therefore seem legitimate to interpret the Paris of the Ilias Latina in a more positive key than the Homeric character. However, this exegesis is opposed by the judgement expressed by the authorial voice at many significant points of the story: by his dissolute and unscrupulous behaviour, Paris has started a war that will lead to the ruin of his country; he himself is thus his own funesta ruina (234), the funesta... flamma (253) that will burn down Troy and his own fate. (shrink)

Riprendendo quanto George Edward Moore scrive a proposito del concetto di “bene” (“good”), Hans Kelsen sostiene che il concetto di “dovere” (“Sollen”) sia un concetto semplice, un concetto ultimo, e in quanto tale né definibile, né analizzabile. Questa tesi di Kelsen sembra essere smentita dalle ricerche che sono state condotte parallelamente da Georg Henrik von Wright e Amedeo Giovanni Conte a partire dagli anni '80 del XX secolo. Von Wright e Conte hanno, infatti, distinto dal concetto di “dovere deontico” (“deontic (...) Ought”), il dovere par excellence, altre specie di dovere che essi considerano categorialmente irriducibili al concetto di dovere deontico come il “dovere tecnico” (“technical Ought”) e il “dovere anankastico”. È proprio all'indagine di queste due specie di dovere adeontico che è dedicato il libro Anankastico in deontica. (shrink)

Luciana Martínez y Esteban Ponce (eds.). El genio en el siglo xviii. Barcelona: Herder Editorial, 2022, 334 páginas. Viviana Suñol y Lidia Raquel Miranda (eds.). La educación en la filosofía antigua. Ética, retórica y arte en la formación del ciudadano. Buenos Aires: Miño y Dávila, 2020, 256 páginas.