Hume's discussion of the idea of space in his Treatise on Human Nature is fundamental to an understanding of his treatment of such central issues as the existence of external objects, the unity of the self, the relation between certainty and belief, and abstract ideas. Marina Frasca-Spada's rich and original study examines this difficult part of Hume's philosophical writings and connects it to eighteenth-century works in natural philosophy, mathematics and literature. Focusing on Hume's discussions of the infinite divisibility of (...) extension, the origin of the idea of space, geometry, and the notion of a vacuum, she shows that the central questions of Hume's 'science of human nature' - what does the 'science of human nature' reveal about the mind and its operations? what is experience? - underlie all of these discussions. Her analysis points the way to a reassessment of the central current interpretative problems in Hume studies. (shrink)

This paper applies an Intersectionality Based Policy Analysis Framework to Ontario’s current mental health plan – The Roadmap: A Plan to Build Ontario’s Mental Health and Addictions Services – in order to identify the contextual influences, underlying values and assumptions, which promote or undermine the uptake of human rights and equity as a mental health policy priority in Ontario. We found that dominant framings of the “problem” of mental health (as lack of access, coordination or integration, as a fiscal drain, (...) as an economic burden, and as a clinical or medical problem) served to obscure and ignore the underlying social and structural conditions that impact mental health and the human rights violations that routinely occur in the context of “care.” We discuss the implications of The Roadmap ignoring social and structural determinants of health, and by way of contrast, explore how citizen engagement and activism can support rethinking mental health policy so that it is more just and equitable. (shrink)

This study assessed the International Critical Thinking Essay Test (ICTET-A) for inter-rater reliability, internal reliability, and criterion validity. A self-selecting sample of participants (N = 100) completed the ICTET-A and a comparison test online. We found the ICTET-A items to have moderate to good levels of inter-rater reliability, and overall excellent inter-rater consistency for total test scores. The test had good internal reliability. There was a strong correlation between scores on the ICTET-A and the comparison test. Factor analysis showed that (...) scores were best explained with one factor, suggesting the test measures a single construct. The ICTET-A can therefore be considered a valid measure of critical thinking. Additionally, we propose a short form of the test. (shrink)

The paper presents some knowledge of history of medicine – especially those from the embryological field – correlated with theological marks in order to motivate the rightfulness of the method of „bringing the mind down into the heart”, a procedure during the Jesus Prayer. The ascetic Fathers mentioned that the mind is an energy which starts from the heart and reaches the brain – which offers the possibility to express itself. It is possible to consider that this transfer begins since (...) the primitive heart is in the same plane and before the cerebral area. Then, after the folding of the embryo, the heart will be placed under the brain. So “bringing the mind down into the heart” is also biologically feasible. Although the primitive heart is structured after the neural tube, it starts beating at 21 to 22 days, unlike the brain which began its function on the 40th day. This explains the theological meaning of the heart, wider than the signification of the mind (attribute of the brain). (shrink)

O fio condutor deste artigo consiste em abordar a relação filosófica entre arte e realidade e o modo como as vanguardas artísticas do século XX, em especial o surrealismo, colocam em questão essa dicotomia ao se perguntar pelo papel da arte ante a realidade e pôr em xeque os modelos de representação tradicionais. É nosso objetivo, em um primeiro momento, mediante revisão bibliográfica, expor o papel da arte ante a realidade de acordo com a tradição filosófica e os modelos de (...) representação tradicionais e, em um segundo momento, analisar de que forma as vanguardas artísticas, em especial o surrealismo, subvertem esses modelos, partindo de estudos de filósofos da arte e da exemplaridade de algumas obras e manifestos europeus, mencionando também o caso brasileiro. Notamos, a partir destes dois momentos, que a ideia de realidade pode expressar tanto a realidade política, construída hierarquicamente aos moldes de uma tradição racionalista, moral e burguesa, quanto pode expressar o apagamento, pela arte, dos limites estabelecidos por essa realidade reificada para evocar uma realidade abscondita e primitiva, pertencente ao mesmo domínio subversivo da arte, como faz o surrealismo. Foi possível concluir que, se na tradição filosófica e nos modelos tradicionais de representação se estabelece, de modo geral, uma fissura entre o mundo da arte e o mundo real, em algumas manifestações vanguardistas, especialmente o surrealismo, visualiza-se uma tentativa de reunificação entre arte e realidade, assim como a própria noção de realidade é transformada. (shrink)

Let \(\textbf{K}\) and \(\textbf{M}\) be locally finite quasivarieties of finite type such that \(\textbf{K}\subset \textbf{M}\). If \(\textbf{K}\) is profinite then the filter \([\textbf{K},\textbf{M}]\) in the quasivariety lattice \(\textrm{Lq}(\textbf{M})\) is an atomic lattice and \(\textbf{K}\) has an independent quasi-equational basis relative to \(\textbf{M}\). Applications of these results for lattices, unary algebras, groups, unary algebras, and distributive algebras are presented which concern some well-known problems on standard topological quasivarieties and other problems.

This paper explores Hegel’s perspective on development within nature, his supposed rejection of evolution, and his concept of nature as a “system of stages.” It argues that interpreting Hegel through the lens of emergentist thinking provides a more accurate understanding of his conception of nature and its development, as well as his critique of evolution. The paper is structured in three parts. First, we introduce emergentist theory, exploring its contemporary and historical meanings to establish where Hegel fits within this framework. (...) Second, we carefully examine Hegel’s critique of evolution, particularly his opposition to simple causal chains, and clarify what “evolution” meant in his time. Finally, we argue that viewing Hegel through emergentist theory not only rehabilitates his ideas but also resolves lingering concerns about his understanding of development within nature. This paper aims to open new avenues for interpreting Hegel’s Philosophy of Nature. (shrink)

En la España de los siglos XVI y XVII se desarrolla la Escolástica española. Un tiempo en el que las Universidades no contaban con programas oficiales de estudios y, por tanto, la enseñanza del Derecho era distinta en cada una de ellas. Asimismo, imperan dos corrientes doctrinales distintas: el humanismo jurídico y el mos italicus tardío. El estado de la ciencia jurídica de ese momento provoca que proliferen tratados didácticos para la enseñanza de Leyes. Uno de ellos, muy desatendido por (...) la historiografía jurídica, es Nueva Filosofía de la natvraleza del hombre, no conocida ni alcançada de los grandes filosofos antiguos, que analizamos en este trabajo en aras a contribuir con el estudio del Derecho de la Edad Moderna, pues su autor, Miguel Sabuco, se caracteriza por exponer el estado de la ciencia jurídica en ese momento y formular propuestas de mejora. (shrink)

Los resultados que aquí presentamos forman parte del proyecto “Riesgo de fracaso y abandono escolar en Secundaria Obligatoria. Los contextos educativos, familiares y socioculturales. Un estudio cualitativo” (Código: SEJ 2664) y tiene como objetivo analizar y comprender en Andalucía qué factores determinan que el alumnado que han estado en situación de riesgo y/o abandono en ESO retomen sus estudios y vuelvan a ingresar dentro del sistema educativo. Todo ello realizado desde la propia voz de las personas protagonistas, poniéndolas en el (...) centro de la investigación para así aproximarnos a su realidad; vivida y percibida de forma individual y particular. (shrink)

El trabajo somete a discusión algunos elementos y argumentos del ensayo Anti-Nietzsche. La crueldad de lo político de Jorge Polo Blanco. La obra es analizada desde la perspectiva del problema de la diversidad de caracterizaciones que obtiene la filosofía de Nietzsche en el pensamiento filosófico contemporáneo y el desafío que supone evaluar la filosofía de Nietzsche a la luz de nuestra sensibilidad democrática. Se examinan los capítulos de la obra apuntando algunas de las incorrecciones y aspectos más problemáticos de su (...) argumentario "anti-nietzscheano", incidiendo en la importancia del estudio de fuentes (Quellenforschung) y de la historia de las ediciones de la obra de Nietzsche. (shrink)

El objetivo general de esta investigación se ha basado en analizar y comprender una parte de los resultados de una investigación mayor que se centra en el propio sujeto como actor principal de su relato. Se indaga el papel que la música desempeña dentro de los contextos de aprendizaje no formales e informales como vía para crear relaciones de empoderamiento de aquel alumnado en situación de abandono escolar, para así procurar medidas de renganche positiva con el sistema educativo a partir (...) de sus experiencias fuera del mundo curricular. (shrink)

Taking its departure from the destruction of ethicality (Sittlichkeit), as envisioned by Hegel in the Phänomenologie des Geistes (PG §443–475), this paper constructs a concept of a contemporary subject whose self-reliant autonomy fractures in the face of the truth. This truth is revealed as an upsurge of nature, whose role and significance has been denied in favor of comfort and security of the subject. The move to yoke and subdue nature by placing science—as Bacon saw fit—in service of technology, and (...) by placing technology in service of human comfort and safety, proved to bear fruit. However, this subjugation, and also the abuse of nature, in one and the same move, results in a subjugation and a denigration of the human self. (shrink)

The objective of this work is to understand how Heidegger is inserted in the tradition referring to the German philosophy of the resumption of Ancient Greece and how this author differs from this tradition, having a different way of relating to the Greece from its thought of history. For this, we resume some key points of the philosophical relationship between Greece and Germany, with the aim of establishing a dialogue between Heidegger, Hölderlin and Hegel about the way of understanding ancient (...) Greece as an important point in the constitution of the philosophy of history of each author, articulated by relationship between antiquity and modernity. This choice is justified by the pretense of understanding the originality of Heidegger's Greece, as Hegel is the author, belonging to German idealism, with the greatest influence on Heidegger's thought of history; Hölderlin, on the other hand, is the poet who mediates the relationship between Heidegger and the Greeks, in addition to being out of metaphysics, according to Heidegger. Throughout the text, an attempt is also made to apply Ricoeur's thesis that the German conception of Greece varies between the classical and the archaic and can take on shades of nostalgia or mourning. (shrink)

It seems natural to think that emotional experiences associated with a memory of a past event are new and present emotional states triggered by the remembered event. This common conception has nonetheless been challenged at the beginning of the 20th century by intellectuals who considered that emotions can be encoded and retrieved, and that emotional aspects linked to memories of the personal past need not necessary to be new emotional responses caused by the act of recollection. They called this specific (...) kind of memories “affective memories” and defended their existence. My aim here is to expound the historical background of this debate as well as the characterization and development of the notion of affective memory since its first inception. I aim to show that although the debate was left unresolved and the term disappeared from academy around 1930, many of the characterizations of the nature of emotions and memory done by the advocates of affective memory have reappeared in the scientific agenda and been further developed during the last decades. (shrink)

The philosopher Lev Shestov aimed to establish a new free way of thinking, which manifested itself as a struggle against the delusion that we have a rational grasp of the necessary truths on matters that are of the greatest importance to us, such as the questions of life and death. Philosophy, as the Russian philosopher understood it, is not pure thinking, but ‘some kind of inner doing, inner regeneration, or second birth’ (Shestov in Lektsii po Istorii Grecheskoi Filosofii [Lectures on (...) the history of Greek philosophy], YMCA-PRESS, Moscow, 2001, p. 53). Having adopted the notion of the ‘regeneration of one’s convictions’ from Dostoevsky’s vocabulary in his earlier works, Shestov developed the idea of ‘awakening’ further in his mature thought, in which the motif of ‘awakening’ comprised one of the main ideas of his philosophy: the fight for the individual’s right to freedom and to creative transformation at a time when she is in despair or on the brink of death. In this article, I analyse Shestov’s idea of ‘awakening’ as one of the key tropes and developmental characteristics of his philosophical vision. In particular, I argue that, having stemmed from Shestov’s earlier interpretations of Dostoevsky, Shakespeare and Plotinus, in his later writings, the notion of ‘awakening’—the possibility of a fundamental, inner transformation of one’s worldview (probuzhdenie, pererozhdenie)—marked the beginning of a new salvific mode in his writing. (shrink)

This article considers the value of adopting a code of professional ethics for teachers. After having underlined how a code of ethics stands to benefits a community of educators – namely, by providing a mechanism for regulating autonomy and promoting a shared professional ethic – the article examines the principal arguments against codes of ethics. Three arguments are presented and analyzed in light of the codes of teacher ethics in place elsewhere in Canada. We conclude that a code of ethics (...) must meet three conditions in order for it to be favorable to autonomous judgment rather than blind adhesion to pre-established norms: openness of meaning, space for dissidence, and avoidance of moralistic language. (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 text introduces the special issue on Georges Bataille and his idea of heterology. The editors, Marina Galletti and Roy Boyne, immediately point out the novelty of Bataille’s heterology, both in the academic and political contexts of the 1920s and the present day. It is suggested that Bataille’s heterology is neither a technical-philosophical notion nor a definitive concept. Rather, heterology represents the challenge of the illicit parts of our human existence to any constituted power that proclaims itself as hierarchical, (...) authoritarian, absolute order. Heterology is the revolt of the excluded part – which Bataille sees mainly in the hidden parts of our human body – against a world made up by idealised abstractions. The different sections of the introduction illustrate how Bataille makes heterology operate as a critical and disruptive dispositive in all fields of our knowledge: art, politics, philosophy, economy. This emphasis is also to be found in the various contributions to the special issue, which are briefly discussed in the introduction. Finally, the reader is introduced to the dimension of the ‘completely other’ that Bataille’s heterology opens up and leaves incomplete, as if it were an excluded part that constantly escapes from all human efforts to grasp it firmly. (shrink)

Drawing from a multi-sourced data corpus gathered from high-net-worth social media influencers, this article explores how these individuals reconcile ethicality and living a luxury lifestyle through the enactment of three types of personas on Instagram: Ambassador of ‘True’ Luxury, Altruist, and ‘Good’ Role Model. By applying the concepts of taste regimes and social moral licensing, we find that HNW social media influencers conspicuously enact and display ethicality, thereby retaining legitimacy in the field of luxury consumption. As these individuals are highly (...) influential, they could leave a potentially significant mark on public discourse and, consequently, on their audiences’ construction of ethically responsible luxury consumption. In this vein, this article offers significant managerial insights into professional influencers and discusses ethical managerial practices to ensure ethical collaborations between influencers and managers. (shrink)

The puzzle is this: I argue that for Reid, moral sense needs benevolent affections – i.e. some of our animal, non-cognitive principles of action – to apply the rules of duty. But he also thinks that duty can conflict with benevolent affections. So what happens in these conflict cases? I will argue that Reid takes moral psychology seriously and that he believes that our natural benevolent affections can be used as indicators of duty. Although creative, his account has a major (...) problem, because he does not resolve certain conflicts that arise between what action a duty prescribes and what action a natural affection, associated to that duty, inclines us to do. (shrink)

The received picture of rationality, nowadays in trouble, is contrasted with the "argumentative" conception, inspired by Paul Grice's proposal to define rationality as an agent's desire that his or her moves are supported by reasons and a capacity to satisfy that desire at least to some extent. Some implications of the argumentative conception of rationality are unfolded: it involves a first-person perspective, requires criteria for the attribution of the capacity to justify one's moves, and allows for failures to behave or (...) think rationally. Attribution of argumentative rationality to a human being does not follow from final evidence, but , coincides with the acknowledgement of personhood, which in turn, being at least to some extent a matter of choice, is revealed to be an ethical task. So the argumentative conception of rationality may help us see why it still make sense to think of man as a rational being. (shrink)

In this closing chapter, Marina Sbisà replies to the volume’s contributors, while clarifying important aspects of her deontic model of speech actions.

This essay offers an interpretation of Plato’s Phaedo, which proceeds in two parts: (1) methodological interpretation of myth and (2) application of the method to the analysis of the soul. The paper claims that the myths in this dialogue are not limited to the explicitly mythical sections but that the entirety of the Phaedo—including the arguments that it presents—is saturated with myth. Through this interpretive lens, the soul, as it appears in the Phaedo, ceases to be characterized as a mere (...) thing and gains an ontological dimension. (shrink)

Recent experimental evidence suggests that most of the genome is transcribed into non‐coding RNAs. The initial transcripts undergo further processing generating shorter, metabolically stable RNAs with diverse functions. Small nucleolar RNAs (snoRNAs) are non‐coding RNAs that modify rRNAs, tRNAs, and snRNAs that were considered stable. We review evidence that snoRNAs undergo further processing. High‐throughput sequencing and RNase protection experiments showed widespread expression of snoRNA fragments, known as snoRNA‐derived RNAs (sdRNAs). Some sdRNAs resemble miRNAs, these can associate with argonaute proteins and (...) influence translation. Other sdRNAs are longer, form complexes with hnRNPs and influence gene expression. C/D box snoRNA fragmentation patterns are conserved across multiple cell types, suggesting a processing event, rather than degradation. The loss of expression from genetic loci that generate canonical snoRNAs and processed snoRNAs results in diseases, such as Prader‐Willi Syndrome, indicating possible physiological roles for processed snoRNAs. We propose that processed snoRNAs acquire new roles in gene expression and represent a new class of regulatory RNAs distinct from canonical snoRNAs.Also watch the Video Abstract. (shrink)

Thomas Reid offers an explanation of how memory of events is possible. This paper presents, criticize,s and amends his view that memory not only preserves our knowledge of the external world, but also contributes to such knowledge, by being essential for the perception of events. Reid’s views on memory are in line with his generalanti-skeptical commitments, and thus attractive, for several reasons. One reason is that, just like perception, memory is not infallible, but it can constitute or, at least, ground (...) knowledge. Reid argues that memory, like perception, is immediate: it gives direct access to the external world, and not to mental representations of the external world. Another reason is that Reid’s explanation of how memory of events works emphasizes the impor- tance of the divide between memory and perception and consciousness: it is one thing to perceive or be conscious of something; it is another to remember that thing. Despite these advantages, a careful study of Reid’s views on memory will uncover a serious problem of general philosophical interest: it is unclear how exactly we are able to remember events episodically, since it is not settled whether we ever literally perceive events. This problem is engendered by a clash of the following two intuitions: (i) we can perceive only presently existing things, and (ii) we can remember events, which usually span periods of time longer than the present (whether the present is durationless or not). (shrink)

This article examines how the critical tradition initiated by Nietzsche and pursued through poststructuralism might be compatible with what is currently being described as postcritique. It does so by looking at the example of critical discourse analysis (CDA). The first section gives some indications about the state of the methodology currently known as critical discourse analysis and introduces what a ‘postcritical’ reaction could look like. The second section focuses on a concrete example and presents the main critical literature about the (...) student well-being discourse, showing that it generally limits itself to a debunking attitude. The third section explores how the affirmative and creative dimension of critique, its ‘postcritical’ dimension, has been and could be put forward to contribute to what could be called a postcritical discourse analysis methodology. (shrink)