Th e basi c pu r pos e o f thi s w or k consist s o f eliminatin g som e o f th e m yth s an d paradigms tha t cu r rent ly info r m th e assessmen t o f scienti f i c e vidence . I n orde r t o accomplis h this object i v e , th e autho r sta r t s fro m th e (...) premis e tha t thes e m yth s an d paradigms , produce d with th e d ev elopmen t o f forensi c science , ar e minimizin g th e rol e o f judge s i n judicia l proceedings fo r th e bene f i t o f e xpe r ts . Thi s ca n lea d t o a violatio n o f du e proces s an d n e glectin g that judicia l processe s ar e aime d a t resolvin g conflicts . Th e autho r refer s speci f ical l y t o th e m yth o f in f allibilit y an d th e pa r adig m o f identi f ication , accordin g t o w hic h scienti f i c e vidence ca n posit i v e ly identif y a n ind i vidua l o r objec t throug h p h ysica l traces . B y ana l yzin g the recen t doctrin e o n th e assessmen t o f scienti f i c e vidence , th e autho r conclude s o n th e need t o adop t th e pa r adig m o f likelihood . Thus , th e judg e stil l hold s th e rol e i n th e ev aluation o f e vidence , an d guarantee s tha t th e goal s o f th e proces s wil l b e respected. (shrink)

Cuando la profesora y directora de la revista Problema, Sandra Gómora Juárez, nos propuso a la profesora Marina Gascón Abellán y a mí llevar a cabo una discusión acerca de las teorías y doctrinas del precedente en nuestro contexto, no me pude sentir más contento. Al indudable y reconocido prestigio de la revista Problema se sumó la posibilidad de volver a trabajar con la profesora Marina Gascón y hacerlo por primera vez con Sandra Gómora. Además, (...) surgió la oportunidad de volver a discutir con viejos amigos —como Flavia Carbonell, Fabio Pulido, Silvia Zorzetto— sobre cuestiones relativas al precedente, y poder contrastar opiniones con otros nuevos, como Rodrigo Camarena. En esta ocasión, me corresponde comentar, en particular, los trabajos del profesor Fabio Pulido Ortiz y de la profesora Silvia Zorzetto. Ambos trabajos son de una indudable calidad. El del profesor Pulido Ortiz, de la Universidad de La Sabana de Colombia, es un trabajo de finura y sutileza analítica que entra a discutir, al calor de la teoría del precedente, algunos problemas fundamentales de la teoría del derecho. La profesora Silvia Zorzetto, de la Università Statale di Milano, ha llevado a cabo un reconocimiento analítico y metalingüístico de la práctica de los precedentes en Italia, con especial atención a le Sezioni Unite Civili della Corte di Cassazione italiana, de incalculable valor. Ello no sólo por el valor que pueda tener para el estudio de la cultura jurídica (interna) italiana, sino porque su análisis puede ser, al menos en parte, generalizado para dar cuenta de cómo son usados los precedentes en los ordenamientos de civil law. (shrink)

It filled me with pleasure to be asked by Problema editor-in-chief Sandra Gómora Juárez to lead a discussion on the theories and doctrine on precedent in our context alongside Prof. Marina Gascón Abellán. Besides the undeniable and recognized prestige of the Problema journal, there was also the possibility of working with Prof. Marina Gascón again and with Sandra Gómora for the first time. It was also an opportunity to discuss issues regarding precedent with old friends (...) like Flavia Carbonell, Fabio Pulido and Silvia Zorzetto, and exchange opinions with new ones like Rodrigo Camarena. On this occasion, I would like to comment specifically on the works of Prof. Fabio Pulido Ortiz and Prof. Silvia Zorzetto, both of which are of unquestionable quality. The article by Prof. Pulido Ortiz of the Universidad de la Sabana in Colombia is a work of analytical finesse and subtlety that discusses some fundamental problems of legal theory from the standpoint of the theory of precedent. Prof. Silvia Zorzetto from Università Statale di Milano has conducted an analytical and metalinguistic survey of the use of precedents in Italy, particularly at the Italian Sezioni Unite Civili della Corte di Cassazione. This work is priceless not only in terms of its value as a study of (internal) Italian legal culture, but also because the analysis can be generalized, at least in part, to explain how precedents are used in civil law systems. (shrink)

The article deals with one of the earliest Christian interpretations of the supreme secular power created by Eusebius Pamphilus, Bishop of Caesarea, during the life of the first Christian emperor Constantine the Great. It is proved that the concept by Eusebius contains mythological ideas transformed in a Christian context. In particular, the main focus of the interpretation of the Lord is the recognition of Him as Pantocrator [Παντοκράτωρ – the Lord of all] endowed with infinite power and authority over the (...) Universe. Such an interpretation reconstructs archaic ideas about the deity as the centre of power and says nothing about his mercy and justice. This concept became the basis for the argumentation of the absolute nature of the Christian emperor’s supreme power – Basileus. The Lord, communicating with Basileus through His Son, Christ the Logos, gives him the sacred right to reign and thus makes him godlike [Friend of God – Θεóς, divinely favoured] – an icon of the Lord of all. Another mythological feature of Eusebius’ interpretation of supreme power is the solution to the problematic relationship between the reign and the priesthood. Eusebius believed that the Lord’s endowment of Basileus with the right to reign obliges him to perform priestly functions at the same time. The purpose of Basileus’ priesthood was to enlighten his flock about the essence of the Word of God, and not to observe religious rituals. In this way, the role of the basileus-priest differed from the Patriarch. Thus, the mythological nature of the concept by Eusebius of Caesarea is the fact that he unconsciously replaced various semantic connections. This happened because he could not explain the essence of supreme power and its value to society in a different way. The foundation of Eusebius’ mythological thinking is the beginning of the synthesized rationality (historical understanding of the real past) and myth (substitution of history by religious tradition) of the history of the Byzantine Empire. (shrink)

The principal aim of this essay is to explore aspects of the phenomenon of moral conversation at work in ascriptions of responsibility. A corollary aim will be to understand the variety of freedom we regard as foundational to ascriptions of responsibility. To ascribe responsibility to a person is to judge that the person is accountable for her behavior. Accountability demands that a person be a moral interlocutor; being a moral interlocutor requires that a person is alert to moral reasons in (...) favor of or against the behavior in question and requires that a person is a discursive partner. So understood, ascriptions of responsibility may be characterized as resting on some version of a contractualist theory of morality, where one mark of fitness for membership in the community of moral agents is an ability to adjust one’s behavior in keeping with norms that others could not reasonably reject. (shrink)

This is an encyclopedia entry that can be accessed following this link: http://www.iep.utm.edu/reidmind/ -/- In philosophy of mind, Reid is most celebrated today for the arguments he gave in support of the position known as direct realism, which, at its most basic, states that the primary objects of sense perception are physical objects, not ideas in human minds. However, Reid’s philosophy of mind neither begins nor ends with perception. In addition to arguing for direct realism and, consequently, against “the way (...) of ideas,” he undertook the task of establishing the equal status of the faculties of the mind, and of explaining the relationships that exist among them. He is a worthy successor of Locke, in that he believes that the mind is to be characterized in terms of a faculty psychology. He is a worthy successor of Newton, in that he believes that the scientific method is the right way of investigating the nature of mind. Reid characterized the scientific method mainly by trial and error, and by setting up experiments and drawing general conclusions from them. (shrink)

In my chapter "Christology and Anthropology in Friedrich Schleiermacher,” I discuss Schleiermacher's understanding of both the person and work of Christ. Schleiermacher's dialogue with the orthodox Christological tradition preceding him, as well as his understanding of the work of Christ, is founded on a critical analysis of the fundamental person-forming experience of being in relation to Christ and the community founded by him. I provide an analysis of Schleiermacher's discussion of the difficulties surrounding the use of the word "nature" in (...) relation to Jesus' humanity and divinity, and then move to discuss how Schleiermacher understands both the humanity and divinity of Jesus, as well as how the two stand in relation to one another. In the original divine decree Jesus Christ is ordained as the person through which the whole human race is to be completed and perfected, and the essence of perfect human nature just is to express divine. This is the essence of Schleiermacher's solution to the Christological problem, that is, of how the divine and the human can converge in one person. I then move to discuss Schleiermacher's understanding of the work of Christ as involving two interrelated moments. The first is the awakening of the God-consciousness. The second involves the self-expression of this God-consciousness in the form of Christian love in the community of believers. As such, the principle work of Christ is the founding of the kingdom of God. (shrink)

I. Liturgical practices, whether solemn or celebratory, mark our transcendence of the everyday. In liturgy, the common and the worldly fall away. Our spirit is tasked with the work dedicated to the...

Este trabajo propone una lectura de la filosofía de la comunidad de Maurice Blanchot a partir de sus Escritos políticos. La tensión entre los documentos vivos (octavillas, cartas, proyectos) redactados por Blanchot sobre todo en los “mayos” del 58 y del 68 y la elaboración filosófica de la noción de comunidad ya en el 83, arrojan nueva luz sobre la necesidad y los términos de una actualización de la exigencia comunista. La hipótesis de este trabajo es que el concepto de (...) comunidad cancela la posibilidad de ruptura revolucionaria de la que partió el pensamiento de Blanchot y la reconduce a un comunismo de pensamiento de raíz ético-literaria. Finalmente, se esbozan las claves para ir más allá, hacia una política del mundo común. (shrink)

This essay analyzes the category of “the holy” as developed by Rudolf Otto, examining his division of the holy into rational and non-rational elements. While rational elements of the holy are closely tied to ethics, another aspect of the holy can only be apprehended through sui generis feelings irreducible to other mental states. But how do non-rational elements relate to rational, ethical categories? I trace the distinction between rational and non-rational elements in Otto’s analysis to Kant’s two faculty psychology: the (...) holy is apprehended in one way through feeling, in another way through thought, but a single ultimate reality is experienced. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Iconicity, Romance and History in the Crónica SarracinaMarina S. Brownlee (bio)Though seemingly alien discourses, romance and historiography are perennially linked. Far from offering an atemporal imaginary universe that bears no resemblance to historical specificity, romance is constructed as a response to it. Rather than simply projecting for the reader the naïve appeal of a prelapsarian escapism from the harsh realities of history, romance involves a continuous and sophisticated reinvention (...) of itself as a response to an ever-changing historico-political configuration. It is, in fact, a reciprocal relationship. We frequently see history appropriating romance paradigms explicitly, as, for example, when Bernal Díaz chooses to present Spain’s New World conquest and colonization as a continuation of the exploits of Amadís [see Gilman].Whatever form it takes, romance is committed to the celebration of a coherent system of socio-political values. This extra-textual frame of reference can take a variety of forms—from political propaganda that offers a self-aggrandizing depiction of the nobility or patron for whom the text is produced, to escapist fantasy—futuristic or archaizing. It is nostalgia for the lost world of chivalric romance which Cervantes embodies in the figure of Don Quijote, a foolish old man driven mad by his obsession with this perennial literary form. Cervantes is rightly credited with a brilliant and programmatic use of romance constructs to communicate the ongoing historical crisis of the Spanish empire. A byproduct of this romance scrutiny of history was his invention of the modern novel.Testimony to the long-standing interaction between romance and history in Spain, as elsewhere in Europe, is evident in the fact that its first romances were based on history, the so-called “romances of antiquity.” In those texts historical figures and events are evoked for the purpose of legitimating the present, vernacular poets as they celebrate the empowering myths projected by their society, as well as their own literary endeavors by invoking venerable Latin models. The well known translatio studii et imperii topos offers such allegory of empire.At the same time, the confrontation of romance and historical representation can also have a destabilizing effect, and this is programmatically explored in Pedro del Corral’s Crónica sarracina (c. 1430). His text ponders the possibilities of romance and historiography in an obsessive manner and he accomplishes his task by examining representation of the most iconic figures associated with the fall of Spain in 711, namely, La Cava and her father, Count Julián, King Rodrigo, and Pelayo, the messianic hope of the Reconquest effort which would last nearly 800 years.Of related and perhaps even broader importance, Corral’s text merits careful reading because its exploration of iconicity related to Spain’s fall offers meditations on the workings of ideology, which inevitably proposes “imaginary or formal solutions to unresolvable contradictions” [Jameson 79]. Ideology—its unmasking—is intriguingly posited by Corral in powerful ways.If we turn to Corral’s text, we find a work offering an extraordinary consideration of history and romance—their profound interaction—whose full title reads, La crónica [End Page 119] del rey don Rodrigo con la destrucción de España (The Chronicle of King Rodrigo with the Destruction of Spain). My interest in the Crónica here is primarily to consider the mechanisms by which it gestures boldly toward what Žižek has described as the project of the postmodern critique of ideology—though it is clearly a recurring cultural constant—namely to “designate the elements which point towards the system’s antagonistic character, and thus ‘estrange’ us to the self-evidence of its established identity” [Žižek 7]. A reading of the Crónica provides an extended paradigm of such estrangement.Iberia is the area of the Mediterranean which underwent the most protracted encounter between Christianity and Islam, and the events of the Moorish invasion of 711 constitute Spain’s unique foundational subject-matter—on a par with the Troy legend and with King Arthur [see Deyermond 355]. Like them, the retelling of 711 is all about forging mythic connections in order to legitimize empire in a temporally remote time-frame. What interests me in this essay is... (shrink)

Negli ultimi anni le ricerche sulla civiltà rupestre del Mezzogiorno medioevale, in seguito agli studi innovativi di Cosimo Damiano Fonseca, hanno condotto alla rivisitazione, attraverso approcci nuovi e con l'ausilio di strumenti sofisticati, di questo fenomeno nelle sue varie sfaccettature. Se, a partire soprattutto dalla fine dell'800, gli studiosi avevano rivolto i loro interessi in specie alle cappelle rupestri e alla loro decorazione pittorica, ovvero all'aspetto, in apparenza il più eclatante, dell'abitato rupestre, di recente l'attenzione si è focalizzata intorno allo (...) studio del paesaggio rupestre stesso e ai suoi valori, inteso come modello insediativo non certamente alternativo, né inferiore, a quello urbano, bensì come elemento specifico all'interno della complessa realtà dell'insediamento umano delle regioni meridionali e della Sicilia tra Tarda Antichità e Medioevo. (shrink)

This article intends to develop an analysis of the concept of anonymity or anonymous life, as it appears in Merleau-Pontyʼs philosophy, in the context of a wider interrogation about the experiencie of us in contemporary societies. Our hypothesis is that Merleau-Ponty reppresents a decisive break in the phaenomenological philosophies of existence, as he moves the attention on the individual and its openness to the world, towards us, as a contidion for this openness. From that point, we analyse how this us (...) can be thinked: firstly, how the question of intersubjectivity is reformulated out of the structure Ego-Alter Ego; secondly, the figures that make the anonymity thinkable as a dimension of subjectivity; thirdly, the consequences of this reformulation on the «omnipotent fantasy of Modernity». Finally, we outline some ideas about a philosophical praxis centered on exploring the experience of us in our contemporary society, caracterized by the privatization of existence. (shrink)

This article addresses the problem of the place of philosophy in higher education today through the analysis of a single issue: the standardization of academic writing and its effects on the practice of philosophy and teaching. From the formal analysis of the academic “paper”, as the unique pattern of production and evaluation of current research, this article evaluates its impact on the relationship between thinking, writing and education. It concludes that standardization of writing in the globally homologated university, leads to (...) a stifling of thought not only in philosophy but in all areas of knowledge. At the same time gives us the key to diagnose and locate, in each of these areas, what are the spaces of the non-negotiable from which we must rethink our relationship with education and thinking inside and outside the university. (shrink)

Besides other changes that have taken place in the Russian Federation in our times, the process of constitution of an ideology, which is accompanied by different competing value-systems, is one of the crucial tendencies. This process also occurs in the area of the development and construction of religious institutions and religious consciousness. Historically, the Russian Orthodox Church has had a dominant position among the other religious institutions in the country. Unfortunately, it has not and does not serve the role of (...) promoting a democratic change, but is rather an “echo” of the authoritarian and totalitarian past of the Russian history. In my paper I will analyze different factors that contribute to these characteristics of the Orthodox Church, and their influence on the political culture of Russia. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristotle on False Reasoning: Language and the World in the Sophistical RefutationsMarina Berzins McCoyAristotle on False Reasoning: Language and the World in the Sophistical Refutations. Scott Schreiber. Albany: SUNY Press, 2003. pp. 240. $68.50, hardcover; $22.95, paperback.Scott Schreiber's Aristotle on False Reasoning is the first full-length English commentary on Aristotle's Sophistical Refutations in the last century. Aristotle's Sophistical Refutations is a text that has received relatively little attention (...) in the last century of scholarship, despite a revival of interest in other aspects of Aristotle's work concerned with the nature of good argument and rhetoric. (The 1995 French translation and commentary by Loius-Andre Dorion is a notable exception.) Schreiber finds the primary reason [End Page 92] for inattention to this text to lie in the tendency of contemporary Anglo-American philosophy to resolve problems in reasoning through linguistic clarification (xiv). Aristotle's claim that some errors are due to language while others lie outside the realm of linguistic error is not one to which contemporary analytic philosophy has been particularly sympathetic. The Sophistical Refutations has been neglected in light of contemporary logic. Schreiber's book attempts to return to Aristotle's project on his own philosophical terms, in order to better understand why Aristotle classified errors in reasoning as he did. Schreiber's approach is to examine each of the twelve types of false reasoning that Aristotle lays out in the Sophistical Refutations, with particular attention to Aristotle's examples, in order to understand the principles behind the overall system.Schreiber argues that Aristotle had good reason for separating errors due to language from those outside of language: Aristotle's classification of error is tied to his notion of the resolution of false arguments. To understand how to resolve a sophistical argument, we must first understand how it could have been believed to be true. Since Aristotle's aim in the Sophistical Refutations is to show why certain sorts of arguments are deceptive to some who hear them, his method of explaining errors is less a pure examination of their logical errors than of how such erroneous arguments can deceive. Aristotle is concerned with two types of problems with sophistical argument: first, why such an argument is false; and second, why it might appear to be true. Schreiber shows that most commentators have not given sufficient attention to the second of these concerns in their attempts to understand Aristotle's taxonomy. As Schreiber puts it, "Examples of false reasoning are unified into groups and differentiated into subgroups not by the nature of the confusions that they engender but by the different ways that confusion is cleared up" (54). False reasoning is due not only to mistakes in logic, but also to mistaken beliefs about language and reality. Careful examination of Aristotle's thinking allows us to see the importance of beliefs about the world in good and bad argument.For the most part, Schreiber's examinations of Aristotle's examples are lucid and helpful in understanding both the particular example at hand as well as the general picture of Aristotle's classifications. Schreiber continually returns to the importance of Aristotle's own view of language and argument in contrast to the approaches of contemporary linguistics and logic. For example, while some twentieth-century scholars have attempted to explain Aristotle's distinction between homonymy and amphiboly in terms of the contemporary distinction between semantics and syntax, [End Page 93] Aristotle seems to distinguish the two according to whether a general predicate signifies many particulars regardless of context, or in a propositional context (31). In the end, Schreiber does not think that the categories of homonymy and amphiboly can be completely distinct, even on Aristotle's own grounds, but still finds the categories useful. Schreiber is also careful to provide criticism of Aristotle's categories when warranted, both defending Aristotle against his contemporary critics when he thinks they have misunderstood him, and pointing out genuine weaknesses in Aristotle's arguments.Schreiber's book is clearly intended as a response to the contemporary Anglo-American reading of Aristotle. Much of the book assumes at least some familiarity with the ways in... (shrink)

El tema aquí propuesto rebasa los límites de un ensayo por centrarse en un escritor tan erudito y enciclopédico como Borges. Pero no se trata de una excepción, en realidad cualquier propuesta sobre su obra suele afrontar el mismo riesgo. Con esta idea en mente, mi ensayo intenta dar un resumen de los puntos de encuentro que Borges mantiene con algunos representantes de la Ilustración, como Berkeley, Hume, Jonathan Swift, Kant y Leibniz. En este sentido mi enfoque bosqueja un derrotero (...) epistemológico al adentrarse en teorías del conocimiento que, refutando postulados metafísicos y teológicos, instalan la vida humana, como diría José Isaacson, en la pendiente interminable de la pregunta. (shrink)

Pred televizijskim zaslonom se gledalec skorajda fizično veže na podobo, ki se mu zaradi tehnično-elektronskih postopkov kaže kot sočasna predstavitev dogodkov - kot da bi se dogajali tukaj in zdaj, pred našimi očmi in ne morda tisoč kilometrov stran, v drugih časovnih in prostorskih koordinatah. Da se bodo televizijski gledalci spremenili v aktivne oblikovalce taistega sveta, računajoč na skorajda fizični stik med gledalcem in televizijo, seje ob dogodkih v BiH izkazalo za izjemen teoretični konstrukt, a zmotni empirični neksus. Ko pravzaprav (...) apeliramo na vest televizijskega gledalca morda preveč neposredno računamo, kot nas počuje Baudrillard z nekim privilegiranim položajem in razumevanjem družbenega kot pozitivnega. Toda to, kar nam kaže funkcioniranje televizije v odnosu do vojne v BiH, je baudrillardovsko povedano natanko zlom normalnega in pozitivnega procesa družbenega v svoje nasprotje: implozivni in strukturalni red znakov, kar je hkrati zaton vsake resnične in pristne družbene solidarnosti. (shrink)

Critical thinking is important for each individual and for society: in the context of gaining knowledge, using the obtained knowledge, and in the context of preserving mental health. This makes it clear that the issue of critical thinking is complex and should be viewed multi-dimensionally and interdisciplinary. Therefore, this research (1) establishes the fundamental characteristics of critical thinking, that is, it talks about the nature of critical thinking. Then, (2) it explores the possibilities or the so-called strategies for the development (...) of critical thinking, and (3) looks at the development of critical thinking in relation to the real aspects of human development. The aim of this paper is to help conceptually resolve controversial issues that concern the nature of critical thinking and its development to, in the end, improve the level of asset and use of obtained knowledge, and to improve the preservation of the mental health of individuals and communities. (shrink)

Functional relationships between romantic jealousy and traits, such as neuroticism or adult attachment styles, are well-known. For the first time, we conducted a joint analysis of the Big Five traits and attachment dimensions as predictors of jealousy, which considered gender differences as well as differences in infidelity experiences and relationship status. In 847 participants, path modeling showed that higher neuroticism, lower agreeableness, and lower openness predicted higher romantic jealousy. The attachment dimensions “anxiety” and “depend” partly mediated the effect of neuroticism (...) and fully mediated the effect of agreeableness on romantic jealousy. The direct and indirect relationships did not differ as a function of gender, relationship status, and infidelity experiences. These findings contribute to a better understanding of individual differences in romantic jealousy from a personality perspective. (shrink)

Selon Léonard de Vinci, le peintre doit « se mettre à la place de l’esprit même de la nature », entendue comme genèse perpétuelle, force vitale et métamorphique. Dans sa démesure, un tel projet fascine autant qu’il terrifie. Pour répondre à ce défi, Léonard renouvelle profondément l’art de la peinture jusqu’à en faire, en théorie comme en pratique, un exercice sans cesse recommencé. Les notes et préceptes du Traité de peinture comme les techniques qu’il invente (ou réinvente) en témoignent – (...) chiaroscuro, sfumato, perspective aérienne, componimento inculto [esquisse informe ou sauvage], etc. À la jonction de la main et de l’esprit, l’exercice de peindre sollicite une ascèse perceptive et imaginative, à travers le jugement, le regard (« jugement de l’œil », giudizio dell’occhio), porté sur le monde et ses formes mouvantes. Ascèse, au sens fort d’un désapprentissage permettant de détisser les rets de l’habitude et les tropismes subjectifs. Cet exercice opère non seulement le crayon à la main, par le déploiement de l’esquisse et la fécondité du repentir [pentimento], mais, dans un plus grand dénuement encore, en regardant « des murs souillés de beaucoup de taches », « avec l’idée d’imaginer quelque scène » – « incitation à la rêverie éveillée » comme l’appelle André Chastel. Dès lors l’exercice de peindre (ou la peinture comme exercice) prend chez Léonard une tournure très étonnante et singulière : tout en privilégiant la dimension processuelle de l’œuvre, il s’agit de faire, pour ainsi dire, de la peinture sans pigment ni pinceau. Autrement dit, la prétention cosmique du peintre n’a d’égale que son aptitude au dénuement. (shrink)

У статті визначено поняття "контроль фінансового ринку". Розглянуто особливості зародження контролю фінансової сфери в інших державах та визначено напрями розвитку контролю фінансової сфери в Україні, які полягають у розробці нормативно-правової бази для втілення в життя системи недержавного пенсійного забезпечення, впровадженні обов'язкового страхування цивільно-правової відповідальності власників наземних транспортних засобів, формуванні Державного реєстру фінансових установ України, створенні перешкод на шляху використання страхового ринку з метою виведення коштів за кордон через операції перестрахування та відмивання "брудних" коштів.

Virtuous arguers are expected to manifest virtues such as intellectual humility and open-mindedness, but from such traits the quality of arguments does not immediately follow. However, it also seems implausible that a virtuous arguer can systematically put forward bad arguments. How could virtue argumentation theory combine both insights? The solution, I argue, lies in an analogy with virtue epistemology: considering both responsibilist and reliabilist virtues gives us a fuller picture of the virtuous arguer.

This is a review of Gordon Michalson's book on Kant and religion.

A virtue approach to argumentation would focus on the arguers’ character rather than the arguments. Therefore, it must be explained how good arguments relate to virtuous arguers. This article focus on this issue and attempts to provide an answer to the question: Could a bad arguer produce a good argument? It is argued that, besides the usual logical, dialectical, and rhetorical standards, a virtuously produced good argument must meet two additional requirements: the arguer must be in a specific state of (...) mind, and the argument must be broadly conceived of as an argumentative interaction and thus excel from every perspective. (shrink)

The international community has not been able to agree on a definition of “terrorism,” which has been a controversial term for decades. In order to understand the controversy, here the meaning of “terrorism” is analysed by means of the inferentialist framework developed by Robert Brandom. It will be shown that there is wide agreement about (at least some of) the consequences of application of the term, whereas the conditions of application are precisely what is at issue. Three consequences of application (...) will be distinguished: epistemic, evaluative, and programmatic. Evaluative and programmatic consequences of application of the term “terrorism” are widespread and very serious, even in the absence of a precise definition, and that explains why the conditions of application are a controversial matter. In the end, the controversy is best understood as a clash of interests regarding when the consequences of the term should apply. (shrink)