The purpose of this paper is to draw out the consequences of the communal character of learning approach promoted by a sociocultural framework. This approach has both descriptive-analytical and prescriptive-guiding power: it helps to analyze existing practices be they traditional, exclusive, or innovative but, what is, probably, even more important, it also helps to guide practitioners in the design of more inclusive educational practices. In the first part of the paper, we will provide a framework for analyzing the case of (...) a shift from a traditional institutionalized perspective that understands learning as an individual process located in the head of the learner to the institutionalization of learning as a communal process — a regime which helps avoid constructing children in terms of a deficit model, disability, and academic failure. In the second part of the paper, we will discuss how treating learning as a communal process can guide an educational practitioner to develop a new pedagogical regime of a learning community of social activists that leads to inclusive pedagogy and eliminate “zones of teacher-student disability. (shrink)

David Lewis criticizes an argument I put forward against mechansim on the grounds that I fail to distinguish between OL, Lucas's ordinary potential arithmetic output, and OML, Lucas's arithmetical output when accused of being some particular machine M; and correspondingly, between OM the ordinary potential arithmetic output of the machine M, and ONM, the arithmetic output of the machine M when accused of being a particular machine N. For any given machine, M, N, O, P, Q, R,... etc., (...) I can in principle calculate a Godel sentence for that machine - indeed infinitely many, depending on the Godel numbering scheme adopted. The Godel sentence of a particular machine can, I claim, be seen to be true, if that machine is adequate for Elementary Peano Arithmetic. Hence, if I were accused of being M, I can on that supposition see that the Godel sentence of M is true, since I am capable of Elementary Peano Arithmetic and the machine M is said to be an adequate characterization of me. (shrink)

Die Geste wurde von der römischen Rhetorik über die Physiognomik bis hin zu den Gesture Studies vordergründig als eine funktionale körperliche Stütze für sprachliche Kommunikation oder als sinnliche Spur geistiger Zustände aufgefasst. Gesten begleiten unsere Diskurse und Gemütslagen und machen diese wahrnehmbar. Über diesen traditionell gültigen Standpunkt hinaus verlagert Luca Viglialoro den Fokus auf den somatisch-medialen Kunstcharakter der Geste, um diese als prozesshafte Technik (ars) für die Modellierung der aísthesis zu konturieren. Dafür werden die komplexen Relationen zwischen Gesten und Kunstreflexionen (...) am Beispiel von medial unterschiedlichen Konfigurationen (von der Schrift und der Zeichnung bis zur Fotografie und Installationskunst) analysiert. (shrink)

This is the full and official text of the Presidential address delivered at the Opening ceremony of the 25th World Congress of Philosophy in Rome, Italy, on August 1st 2025.

Responsibility is a key concept in our moral, social, and political thinking, but it is not itself properly understood. J.R. Lucas here presents a lively, broad, and accessible discussion of responsibility in various areas of human life, from personal and sexual relations to politics.

"Lucas' book competently brings Whitehead's philosophy into dialogue with "analytic" philosophy. This is a topic of great originality and considerable potential importance for the field of philosophy.

Paul Guyer is well known for defending the claim that freedom, understood as the capacity to set ends, is Kant’s fundamental value. In contrast, I have developed a reading of Kant’s ethics that places autonomy and community at the heart of Kant’s ethics. At the heart of my account is a conception of autonomy understood as what I call the capacity for sovereignty. I argue that these two positions can be made compatible. To do this involves making a distinction between (...) the concepts of dignity and value and arguing that although autonomy, understood as the capacity for sovereignty, is the source of the dignity of humanity, this is compatible with the claim that the ultimate value for Kant is freedom understood as the capacity to set ends. To explain how this is possible I appeal to Wilfrid Sellars Kantian account of the moral point of view in Science and Metaphysics. (shrink)

Joint attention customarily refers to the coordinated focus of attention between two or more individuals on a common object or event, where it is mutually “open” to all attenders that they are so engaged. We identify two broad approaches to analyse joint attention, one in terms of cognitive notions like common knowledge and common awareness, and one according to which joint attention is fundamentally a primitive phenomenon of sensory experience. John Campbell’s relational theory is a prominent representative of the latter (...) approach, and the main focus of this paper. We argue that Campbell’s theory is problematic for a variety of reasons, through which runs a common thread: most of the problems that the theory is faced with arise from the relational view of perception that he endorses, and, more generally, they suggest that perceptual experience is not sufficient for an analysis of joint attention. (shrink)

This contribution endeavors to excavate Cioran’s metaphysics of time as emerging from a critique of Nietzsche’s view(s) of eternal return. Thereby, I argue against reducing Cioran to a self-contradictory and destructive thinker with stylistic qualities but on the margins of philosophical debates, particularly those on the question of time. To retrieve Cioran’s understanding of time, my innovative method is to assemble his disordered aphorisms under a Nietzschean angle in order to unearth Cioran’s intimate spiritual journey on the question of time. (...) I conclude that if Cioran’s coherence has eluded scholarly investigation it is because his identified stance is intricately intertwined with his secretive and agnostic theological quest. To develop a better understanding of Cioran’s metaphysics, I introduce and advocate for a “wandering paradigm” in order to deconstruct what I refer to as the “sedentary paradigm” derived from the nihilist or Nietzschean interpretation. (shrink)

Die Beitrage dieses Bandes verdeutlichen die Rolle Spinozas als Denkfigur, als Anreger und als Anstoss - bis hin zum Feindbild - in der deutschen Geistesgeschichte des 18. Jahrhunderts, indem sie die divergenten Aspekte seiner Rezeptions- und Wirkungsgeschichte ergrunden.

Public participation in scientific research has gained prominence in many scientific fields, but the theory of participatory research is still limited. In this paper, we suggest that the divergence of values and goals between academic researchers and public participants in research is key to analyzing the different forms this research takes. We examine two existing characterizations of participatory research: one in terms of public participants' role in the research, the other in terms of the virtues of the research. In our (...) view, each of these captures an important feature of participatory research but is, on its own, limited in what features it takes into account. We introduce an expanded conception of norms of collaboration that extends to both academic researchers and public participants. We suggest that satisfying these norms requires consideration of the two groups' possibly divergent values and goals, and that a broad characterization of participatory research that starts from participants' values and goals can motivate both public participants’ role in the research and the virtues of the research. The resulting framework clarifies the similarities and differences among participatory projects and can help guide the responsible design of such projects. (shrink)

This paper attempts to clarify the nature and the importance of a third kind of sophistic argument that is not always found in the classification of those arguments in the secondary literature. An argument of the third kind not only is a valid one, but is also constituted of true propositions. What makes it a sophistic argument is the fact that it produces a false semblance of scientific explanation: its explanation seems to be appropriate to the explanandum without being so. (...) Evidence from this kind of argument comes from Sophistic Refutations 11, and Brison’s attempt to square the circle should be counted as one of its instances. (shrink)

This essay is part of a special issue celebrating 50 years of Political Theory. The ambition of the editors was to mark this half century not with a retrospective but with a confabulation of futures. Contributors were asked: What will political theory look and sound like in the next century and beyond? What claims might political theorists or their descendants be making in ten, twenty-five, fifty, a hundred years’ time? How might they vindicate those claims in their future contexts? How (...) will the consistent concerns of political theorists evolve into the questions critical for people decades or centuries from now? What new problems will engage the political theorists (or their rough equivalents) of the future? What forms might those take? What follows is one of the many confabulations published in response to these queries. (shrink)

Este trabajo aborda el fenómeno de involución que se ha producido en los últimos años en el entendimiento de las relaciones entre libertad y seguridad en la tradición democrática. Tras el 11 de septiembre de 2001, la estrategia de guerra contra el terrorismo sustituye la lógica del Estado de Derecho por la del Estado de sitio y difunde el viejo recurso del miedo al otro y el paradójico repliegue en un nosotros cada vez más reducido, incluso en sociedades que hacen (...) bandera del universalismo. Entre el miedo a la amenaza exterior y el miedo al enemigo interno, se acrecienta el rechazo a la inmigración, construida de nuevo como un problema-obstáculo. El autor muestra, además, como la actual crisis económica se ha convertido en un factor añadido que ha multiplicado los discursos acerca de la urgencia de ofrecer respuestas adecuadas frente a la inmigración en las que se opta por una lógica jurídica de la excepcionalidad, de derogación o al menos suspensión de alguno de los principios y reglas del Estado de Derecho cuando se trata de regular el status jurídico de quienes son identificados como amenaza. (shrink)

L’articolo si propone di indagare le implicazioni ecologiche di due differenti tendenze sistemiche: La General Systems Theory di Ludwig von Bertalanffy, che fa da cornice alla Systems Ecology di Eugene Odum; La Second-Order Cybernetics elaborata da Heinz von Foerster, Humberto Maturana e Niklas Luhmann, che costituisce la matrice di un nuovo paradigma ecologico denominato General Ecology. Nell’articolo verranno comparate la GST e la SOC in relazione ai loro differenti modi di intendere il sistema e la sua genesi; il ruolo dell’osservatore (...) nella definizione dei confini di un sistema; e la relazione tra sistema e ambiente. Verrà mostrato come la SOC, mettendo in causa il principio del controllo gerarchico della GST, conduce alla nozione di differenze ecologiche, con la quale si indica una pluralità di diadi sistema-ambiente, problematizzando così la nozione di ambiente come riferimento fisico e oggettivo. (shrink)

The expression “ecological threat” refers to a dynamic of double intrusion: the intrusion of geological history in human history (the intrusion of Gaia) and the intrusion of human history in geological history (the Anthropocene). This double intrusion is founded on a series of major partitions (culture/nature; society/environment) that do not allow for the possibility of communication between the terms of these dichotomies unless it is in the form of reciprocal violation. In the article, the ontology of the flesh is used (...) in order to think the intrusion in a different way compared to the great partitions. Within a chiasmatic logic, the terms of each dichotomy are understood as inseparable moments of the same flesh which institutes a difference – inside/outside – through an infinite movement of folding and torsion. By thinking this common element, Merleau-Ponty’s ontology of the flesh enters in dialogue with Amerindian mythocosmologies of the “first Anthropocene.” In these mythocosmologies, a humanity-flesh – understood as a transformative, pre-individual, and metastable potential – gives birth, through differentiation, to the multiple points of view that populate the cosmos. This dialogue allows us to think about the socialization of Gaia and to trace the contours of a general ecology understood as a thought that operates between – or beyond – major partitions. (shrink)

Algorithms, or rather algorithmic actions, are seen as problematic because they are inscrutable, automatic, and subsumed in the flow of daily practices. Yet, they are also seen to be playing an important role in organizing opportunities, enacting certain categories, and doing what David Lyon calls “social sorting.” Thus, there is a general concern that this increasingly prevalent mode of ordering and organizing should be governed more explicitly. Some have argued for more transparency and openness, others have argued for more democratic (...) or value-centered design of such actors. In this article, we argue that governing practices—of, and through algorithmic actors—are best understood in terms of what Foucault calls governmentality. Governmentality allows us to consider the performative nature of these governing practices. They allow us to show how practice becomes problematized, how calculative practices are enacted as technologies of governance, how such calculative practices produce domains of knowledge and expertise, and finally, how such domains of knowledge become internalized in order to enact self-governing subjects. In other words, it allows us to show the mutually constitutive nature of problems, domains of knowledge, and subjectivities enacted through governing practices. In order to demonstrate this, we present attempts to govern academic writing with a specific focus on the algorithmic action of Turnitin. (shrink)

This book explores the diverse understandings of the archaeological record in both historical and contemporary perspective, while also serving as a guide to reassessing current views. Gavin Lucas argues that archaeological theory has become both too fragmented and disconnected from the particular nature of archaeological evidence. The book examines three ways of understanding the archaeological record - as historical sources, through formation theory, and as material culture - then reveals ways to connect these three domains through a reconsideration of (...) archaeological entities and archaeological practice. Ultimately, Lucas calls for a rethinking of the nature of the archaeological record and the kind of history and narratives written from it. (shrink)

John Danaher and Sven Nyholm have argued that automation, especially of the sort powered by artificial intelligence, poses a threat to meaningful work by diminishing the chances for meaning-conferring workplace achievement, what they call “achievement gaps”. In this paper, I argue that Danaher and Nyholm’s achievement gap thesis suffers from an ambiguity. The weak version of the thesis holds that automation may result in the appearance of achievement gaps, whereas the strong version holds that automation may result on balance loss (...) in possibilities for workplace achievements, i.e., in the appearance of an overall gappier work landscape. Against the strong version of the achievement gap thesis, I characterize situations where automation may result in boons to meaning-conferring workplace achievements: the appearance of what I call achievement spread and achievement swaps. Nevertheless, Danaher and Nyholm are right to worry about some uses of automation whereby human workers become subservient to AI. But these situations are better framed, I argue, as autonomy gaps rather than achievement gaps. (shrink)

Genetic explanation of complex human behavior presents an excellent test case for pluralism. Although philosophers agree that successful scientific investigation of behavior is pluralistic, there remains disagreement regarding integration and elimination—is the plurality of approaches here to stay, or merely a waystation on the road to monism? In this paper we introduce an issue taken very seriously by scientists yet mostly ignored by philosophers—the missing heritability problem—and assess its implications for disagreement among pluralists. We argue that the missing heritability problem, (...) which isn’t going anywhere any time soon, implies that pluralism in behavior genetics is both practically ineliminative and theoretically non-integrative. (shrink)

Information and communication technology is changing many aspects ofhuman endeavour and existence. This is beyond dispute for most. Whatare contested are the social and ethical implications of thesechanges. Possible sources of these disputes are the multiple ways inwhich one can conceptualize and interpret the informationtechnology/society interrelationship. Each of these ways ofconceptualization and interpretation enables one to see theinformation technology/society relationship differently and thereforeconstrue its social and ethical implications in a different manner. Atthe center of this technology/society interrelationship we find manycomplex (...) questions about the nature of the human, the technical,agency, autonomy, freedom and much more. This is indeed a vastintellectual landscape, which can obviously not be explored here inits fullness. This entry is about just one particular perspective onthis landscape. It is primarily concerned with the phenomenologicalapproach to interpreting information technology and its social andethical implications. It should be noted from the start that there isnot a unified phenomenological tradition or approach to informationtechnology in particular, or other phenomena more generally. Thephenomenological tradition consists of many different approaches thatshare certain characteristics but not all. We may however suggest, with Don Ihde,that they all accept that “phenomenology investigates theconditions of what makes things appear as such [as that which we takethem to be].” Differently stated, phenomenology suggests thatthere is a co-constitutive relationship between us and the phenomenawe encounter in our engagement with the world. In this sensephenomenologists would suggest that to understand thetechnology/society relationship we need to reveal how theyco-constitute each other—i.e. draw on each other for theirongoing meaning and sense. We will elaborate more precisely what thismeans in section 2 below. However, in order to understand the distinctiveness of thephenomenological approach other possible ways of interpreting thistechnology/society relationship will also be outlined brieflybelow., It can be said that information technology has become in a very realsense ubiquitous. Most everyday technologies such as elevators,automobiles, microwaves, watches, and so forth depend onmicroprocessors for their ongoing operation. Most organizations andinstitutions have become reliant on their information technologyinfrastructure to a lesser or greater degree. Indeed informationtechnology is seen by many as a cost-efficient way to solve amultitude of problems facing our complex contemporary society. One canalmost say that information technology has become construed as thedefault technology for solving a whole raft of technical and socialproblems such as health provision, security, governance, etc. Onecould also argue that it has become synonymous with society’sview of modernization and progress. For most it seems obvious thatinformation technology has made it possible for humans to continue toconstruct increasingly complex systems of coordination and socialordering—systems without which contemporary society would not beable to exist in its present form. To say the least, we, ascontemporary human beings, have our manner of being made possiblethrough a rather comprehensive entanglement with information andcommunication technology. Indeed, the economic, organizational andsocial benefit of information technology is not widely disputed. Thedispute is more often about the way information technology is changingor transforming the social domain, and in particular, the ethicaldomain. This dispute is largely centered around different ways ofconceptualizing and interpreting the nature of our entanglement withinformation technology. This debate is not merely an academic debateabout different and competing theoretical ‘models.’Rather, these different ways of conceptualizing it is central to ourunderstanding of how we go about managing our increasingly entangledrelationship with information technology. (shrink)

Non‐classical logicians do not typically reject classically valid logical principles across the board. In fact, they sometimes suggest that their preferred logic recovers classical reasoning in most circumstances. This idea has come to be known in the literature as ‘classical recapture’. Recently, classical logicians have raised various doubts about it. The main problem is said to be that no rigorous explanation has been given of how is it exactly that classical logic can be recovered. The goal of the paper is (...) to address this problem. First, I discuss a number of different ways to characterize the idea of classical recapture and I examine how far it can be pushed. Secondly, I argue that a palatable form of classical recapture is given by the thought that classical logic can be retained for statements that are grounded (in Kripke’s sense). To substantiate this view I provide a formal fixed‐point semantics for a language containing a predicate standing for the concept of groundedness and I address a couple of objections that have been deployed against the claim that classical recapture can aid the non‐classical logician’s cause. (shrink)

Psycholinguistic experiments show that pronouns tend to be resolved differently depending on whether they occur in main or subordinate clauses. If a pronoun in a subordinate clause has more than one potential antecedent in the main clause, then the pronoun tends to refer to the antecedent which has a certain thematic role (depending on the verb and on the subordinating conjunction). In contrast, pronouns in main clauses tend to refer back to the subject of the previous main clause, and this (...) tendency is not affected by any verbs or conjunctions. In natural language processing, these findings have recently led to a proposal that pronoun resolution systems should have a split architecture, i.e. that they should use different mechanisms for pronoun resolution in the two cases. With the help of two parsed and coreference-annotated corpora, this paper estimates the impact of the split-architecture proposal. The findings of this work are as follows: (1) Subject pronouns in authentic texts behave the same way in main and subordinate clauses. (2) The number of sentences in which a split architecture would behave differently than a system that treats both cases the same way is close to zero. Therefore, a separate treatment of resolution within and across units is unlikely to improve the performance of any system. This result casts a doubt on the split-architecture proposal, and more generally on approaches that directly incorporate psycholinguistic results into performance-oriented algorithms for anaphora resolution without assessing the relative importance of the phenomena that underlie them. (shrink)

"Habermas introduces the concept of “reconstructive science” with a double purpose: to place the “general theory of society” between philosophy and social science and reestablish the rift between the “great theorization” and the “empirical research”. The model of “rational reconstructions” represents the main thread of the surveys about the “structures” of the life-world (“culture”, “society” and “personality”) and their respective “functions” (cultural reproductions, social integrations and socialization). For this propose, the dialectics between “symbolic representation” of “the structures subordinated to all (...) worlds of life” (“internal relationships”) and the “material reproduction” of the social systems in their complex (“external relationships” between social systems and environment) has to be considered. This model finds an application, above all, in the “theory of the social evolution”, starting from the reconstruction of the necessary conditions for a phylogeny of the socio-cultural-life forms (the “hominization”) until an analysis of the development of “social formations”, which Habermas subdivides into primitive, traditional, modern and contemporary formations. This paper is an attempt, primarily, to formalize the model of “reconstruction of the logic of development” of “social formations” summed up by Habermas through the differentiation between vital world and social systems (and, within them, through the “rationalization of the life-world” and the “growth in complexity of the social systems”). Secondly, it tries to offer some methodological clarifications about the “explanation of the dynamics” of “historical processes” and, in particular, about the “theoretical meaning” of the evolutional theory’s propositions. Even if the German sociologist considers that the “ex-post rational reconstructions” and “the models system/environment” cannot have a complete “historiographical application”, these certainly act as a general premise in the argumentative structure of the “historical explanation”.". (shrink)

One of the most fruitful applications of substructural logics stems from their capacity to deal with self-referential paradoxes, especially truth-theoretic paradoxes. Both the structural rules of contraction and the rule of cut play a crucial role in typical paradoxical arguments. In this paper I address a number of difficulties affecting noncontractive approaches to paradox that have been discussed in the recent literature. The situation was roughly this: if you decide to go substructural, the nontransitive approach to truth offers a lot (...) of benefits that are not available in the noncontractive account. I sketch a noncontractive theory of truth that has these benefits. In particular, it has both a proof- and a model-theoretic presentation, it can be extended to a first-order language, and it retains every classically valid inference. (shrink)

In the literature on self-referential paradoxes one of the hardest and most challenging problems is that of revenge. This problem can take many shapes, but, typically, it besets non-classical accounts of some semantic notion, such as truth, that depend on a set of classically defined meta-theoretic concepts, like validity, consistency, and so on. A particularly troubling form of revenge that has received a lot of attention lately involves the concept of validity. The difficulty lies in that the non-classical logician cannot (...) accept her own definition of validity because it is given in a classical meta-theory. It is often suggested that this mismatch between the consequence relation of the account being espoused and the consequence relation of the meta-theory is a serious embarrassment. The main goal of the paper is to explore whether certain substructural accounts of the paradoxes can avoid this sort of embarrassment. Typically, these accounts are expressively incomplete, since they cannot assert in the object language that certain invalid arguments are in fact invalid. To overcome this difficulty I develop a novel type of hybrid proof-procedure, one that takes invalidities to be just as fundamental as validities. I prove that this proof-procedure enjoys a number of interesting properties and I analyze the prospects of applying it to languages capable of expressing self-referential statements. (shrink)

This chapter has two main sections. In the first section I briefly sketch Immanuel Kant’s moral theory as laid out in his Groundwork of the Metaphysics of Morals (1785). I explain Kant’s claim that morality must be grounded on what he calls a categorical imperative and examine his three formulations of this categorical imperative. In the second section I explain the distinction between “deontological” and “teleological” ethical theories. Kantian ethics is often presented as the paradigm example of a deontological ethical (...) theory, but I question whether Kant’s ethics should be understood as purely deontological. (shrink)