A formulação habermasiana de racionalidade aponta a possibilidade de renovação da base justificadora da educação, pela emergência do universal na comunicação entre as diferentes experiências dos atores, nutridas pelas particularidades do mundo vivido. Isso permite à educação orientar-se por uma racionalidade que assegure a pluralidade e as diferenças, bem como formar a identidade de sujeitos racionais capazes de assumir compromissos éticos.

O texto aborda o modo como Gadamer articulou o pensamento de Platão na elabo-ração da hermenêutica filosófica, em especial o papel da dialética e do diálogo platônico.

O artigo discute como a lacuna deixada pela crítica a uma ética racionalizada, que sustentou o projeto pedagógico moderno, pode encontrar nova justificação. Isso implica na necessidade. De desencadear um processo refletido sobre as formas de relação entre ética e estética, de modo a explicitar os problemas e perspectivas que se apresentam à ética na educação, diante da emergência dos processos de estetização do mundo da vida.

This study, regarding the problems surrounding 'time' during the 9th to 11th centuries, offers new insights into the scientific interests and rationality of the quadrivium, and argues for the existence of a 'discovery of nature' prior to the 12th century.

Rings which, from the ring-theoretic point of view, are very different may well have categories of modules which are extremely similar. More generally, the category of modules over a ring may contain many other categories of modules. Ideas from model theory are of use in elucidating this state of affairs. In particular we investigate the model-theoretic effect of tilting functors between categories of modules.

In this paper, we explore challenges in conveying the culturally constructed meanings of local Indigenous musics and the worldviews they manifest to students in K-12 school music classes, when foundational aspects of the English language, historical and current discourse, and English language habits function to thwart the transmission of those meanings. We recount how, in settler colonial societies in North America, speakers of the dominant English language have historically misrepresented, discredited, and obscured cultural meanings that inhere in local Indigenous musics. (...) First, we examine three ways in which the use of English has distorted the cultural meanings of those musics. Next, we explain how historical discourses in English have intentionally undervalued or discredited the values intrinsic to those musics, also describing how some current music education discourse in English might work against the embedding of Indigenous meanings in school music education settings. We then consider additional factors distinguishing Indigenous languages from European languages (especially English) to show how a people’s “language habits” influence their perception of and thus their relationship with their natural environment. We conclude by considering the role of music education in revitalizing local Indigenous languages and musics and advancing the cultural values of their originating communities. (shrink)

Elementary duality between left and right modules over a ring, especially its interpretation in terms of the relevant functor categories, is discussed, as is the relationship between these categories of functors and sorts in theories of modules. A topology on the set of indecomposable pure-injective modules over a ring is introduced. This topology is dual to the Ziegler topology and may be seen as a generalisation of the Zariski topology.

We explore some topics in the model theory of sheaves of modules. First we describe the formal language that we use. Then we present some examples of sheaves obtained from quivers. These, and other examples, will serve as illustrations and as counterexamples. Then we investigate the notion of strong minimality from model theory to see what it means in this context. We also look briefly at the relation between global, local and pointwise versions of properties related to acyclicity.

The central aim of this book is to understand modules and the categories they form through associated structures and dimensions, which reflect the complexity of these, and similar, categories.

Using the description of the Ziegler spectrum we characterise modules with various stability-theoretic properties (ω-stability, superstability, categoricity) over certain classes of finite-dimensional algebras. We also show that, for modules over the algebras we consider, having few types is equivalent to being ω-stable.

Neste ensaio de interpretação, pretende-se dar continuidade à leitura do texto de Marx encontrado na seção VI, do livro III de O capital, quanto à problemática jurídica. Trata-se de leitura específica, ainda que descritiva, dos apontamentos do revolucionário alemão sobre o direito no contexto dos escritos sobre o processo global da produção capitalista. A metodologia de interpretação segue pesquisa anterior que estabeleceu os sentidos do direito no texto marxiano, compreendendo-o como fundamentalmente caracterizado por relações jurídicas que se distinguem de meras (...) dimensões normativas. Relativamente aos avanços alcançados, contempla-se o entendimento de Marx sobre a “forma da propriedade fundiária” que impõe relações específicas nos âmbitos econômicos ou jurídicos. A “representação jurídica” decorre de uma transformação historicamente paralela aos processos de subsunção do trabalho ao capital e da derivação das formas sociais, com início na acumulação originária do capital. Ocorre uma contratualização do acesso à terra, tornada capital por via da noção jurídica específica de propriedade fundiária. Daí se extrai, por decorrência, a renda da terra. Para fins de análise crítica ao direito, ressalta-se a especialização do trabalho agrícola e a superexploração do trabalhador rural, bem como a conformação de tradição cultural do capitalismo no campo que implicam a compreensão de como se opera produção de mais-trabalho a partir da renda fundiária, por isso haver o seu distintivo como transformação de mais-valia em renda. Todas essas noções são fundamentais para se pensar uma crítica marxista ao direito desde a América Latina. (shrink)

Assuming that there is moral progress, and assuming that the abolition of slavery is an example of it, how does moral progress occur? Is it mainly driven by specific individuals who have gained new moral insights, or by changes in the socio‐economic and epistemic conditions in which agents morally judge the norms and practices of their society, and act upon these judgements? In this paper, I argue that moral progress is a complex process in which changes at the level of (...) belief and changes at the level of institutions and social practices are deeply intertwined, and that changes in the socio‐economic and epistemic conditions of moral agency constitute the main motor of moral progress. I develop my view of moral progress by way of grappling with Michelle Moody‐Adams’ prominent philosophical account of it. My view is less intellectualistic and individualistic than hers, does not presuppose meta‐ethical moral realism, and blurs her distinction between moral progress in beliefs and moral progress in social practices. I point out the limits of humans to progress morally, which are partly grounded in our evolutionary history, and argue that moral progress is always of a ‘local’ nature. (shrink)

Artificial intelligence is shaping strategy, activities, interactions, and relationships in business and specifically in marketing. The drawback of the substantial opportunities AI systems and applications provide in marketing are ethical controversies. Building on the literature on AI ethics, the authors systematically scrutinize the ethical challenges of deploying AI in marketing from a multi-stakeholder perspective. By revealing interdependencies and tensions between ethical principles, the authors shed light on the applicability of a purely principled, deontological approach to AI ethics in marketing. To (...) reconcile some of these tensions and account for the AI-for-social-good perspective, the authors make suggestions of how AI in marketing can be leveraged to promote societal and environmental well-being. (shrink)

Bd. 1. Die Gegenwart.--Bd. 2. T.1. Der Leib. T.2. Der Leib im Spiegel der Kunst.--Bd. 3. Der Raum. T.1. Der liebliche Raum. T.2. Der Gefühlsraum. T.3. Der Rechtsraum. Praktische Philosophie. T.4. Das Göttliche und der Raum. T.5. Die Wahrnehmung.--Bd. 4. Die Person.--Bd. 5. Die Aufhebung der Gegenwart.

Let G be a finite group. For every formula ø in the language of groups, let K denote the class of groups H such that ø is a normal abelian subgroup of H and the quotient group H;ø is isomorphic to G. We show that if G is nilpotent and its order is not square-free, then there exists a formula ø such that the theory of K is undecidable.

The essay brings a summation of human efforts seeking to understand our existence. Plato and Kant & cognitive science complete reduction of philosophy to a neural mechanism, evolved along elementary Darwinian principles. Plato in his famous Cave Allegory explains that between reality and our experience of it there exists a great chasm, a metaphysical gap, fully confirmed through particle-wave duality of quantum physics. Kant found that we have two kinds of perception, two senses: By the spatial outer sense we perceive (...) phenomena, objects in space. Our temporal inner sense lets us perceive our inner state, noumena . Kant's two senses are fully confirmed through bilateral brain duality of cognitive science. The bilateral brain serves inner, temporal sense, logic & noumena in the left hemisphere. The right brain half is for the outer, spatial sense, geometry & phenomena. We form a whole system, a bilateral interior cosmos, a kind of world model, expressing what may lie beyond the metaphysical gap. In the right brain we build a phenomenal cosmos, to resemble the outer environment. In the brain's left hemisphere a noumenal cosmos, a model of our private world including Saint Teresa of Avila's castillo interior. The cosmos is regularly updated with novel sense data integrated into our memory banks. This was recognized early by Helmholtz (1860s). Our lives, health & well-being depend on us keeping our interior cosmos in good order. This used to be seen as saving one's precious soul from perdition. While we endeavour to keep our phenomenal cosmos neat & orderly by protecting the environment from harm, our noumenal cosmos to be livable requires us to engage in ethical conduct. This bilateral cosmos is responsible for our common sense judgment power, that we depend on for being able to lead a good & benign life. The 200 million neurons of BA10 in the prefrontal lobe have global access to the interior cosmos, & apply massive feedback to identify environmental conditions rapidly. The global access also gives conscious presence of the individual to itself, all that is present in the interior cosmos, for total freedom of action. In the left brain private ego, we are guarded by faith in divine mercy, & guided to choose the best course of action, able to survive under the most adverse conditions. For this, we receive directions from the Holy Ghost in Saint Teresa's castillo interior. (shrink)

Bd. 1. Kants Theorie der Erfahrung (3 v.) -- Bd. 2. Kants Begründung der Ethik -- Bd. 3. Kants Begründung der Ästhetik -- Bd. 4. Kommentar zu Immanuel Kants Kritik der reinen Vernunft -- [Bd.] 5. Das Prinzip der Infinitesimal-Methode und seine Geschichte -- Bd. 6. System der Philosophie, 1. Teil -- Bd. 7. System der Philosophie, 2. Teil -- Bd. 8. System der Philosophie, 3. Teil, 1. Bd. -- Bd. 9. System der Philosophie, 3. Teil, 2. Bd. -- Bd. (...) 12. Kleinere Schriften I, 1865-1869 -- Bd. 15. Kleinere Schriften IV, 1907-1912. (shrink)

In the sixth century BC, Pherekydes of Syros, the reputed teacher of Pythagoras and contemporary of Thales and Anaximander, wrote a book about the birth of the gods and the origin of the cosmos. Considered one of the first prose works of Greek literature, Pherekydes' book survives only in fragments. On the basis of these as well as the ancient testimonies, the author attempts to reconstruct the theo-cosmological schema of Pherekydes. An introductory chapter on the life of Pherekydes is followed (...) by four chapters on the contents of his book. From Pherekydes' mythopoeic creation account, his colourful narratives of a divine marriage and a battle of the gods, and finally from his remarks on the soul, Professor Schibli is careful to unfold the philosophical implications. Pherekydes emerges as a figure who moved in that fascinating frontier between myth and philosophy. The theogonies of Hesiod and the Orphics, the cosmological speculations of certain Presocratics, and the Pythagorean tenets on the soul are all profitably compared with the remnants of Pherekydes' book. Pherekydes is thus shown to be an important witness to early Greek thought in its various manifestations. This is the first book-length study in English dedicated to Pherekydes. It includes a comprehensive appendix of the fragments and ancient testimonies, along with limited critical apparatus and English translations. (shrink)

Impressions, energy radiated by phenomena in the momentary environmental scene, enter sensory neurons, creating in afferent nerves a data stream. Following Kant, by our inner sense the mind perceives its own thoughts as it ties together sense data into an internalized scene. The mind, residing in the brain, logically a Language Machine, processes and stores items as coded grammatical entities. Kantian synthetic unity in the linguistic brain is able to deliver our experience of the scene as we appear to see (...) it. Uniquely, the brain records its own history, synthesizing a Movie-in-the-Brain, called the Noumenal Cosmos. Attempting thereby to represent the actual Universe, this makes for a sovereign brain that governs itself. The brain is domicile of an Ego, with its selfhood at stake at all times. Yet, it can know itself only by its actions, in which it appears as an actor in its own movie. Phenomena enter garbled, as confused apparitions, and must be put in good form using top–down feedback control by Ego, so that each movie frame makes rational sense within the overall context of the Noumenal Cosmos. A stack of frames is processed typically in 40 Hz rhythm with 300 ms process time each, for about 12 in the stack at any time. Successive neural centers are processing the stack in the brain assembly line, based on data from increasingly global receptive fields. Ego stitches together the movie frames, but only the top frame is in consciousness for 25 ms. The top frame contains the whole scene where the Ego makes an appearance as the actor that imposes Kantian synthetic unity on the scene, merely an assembly of grammatical texts, in a system-internal coded process language, fitting the scene into the Noumenal Cosmos. But Ego observes Ego only to the extent permitted by the objectivity rule, only what it does and thinks, not its true face. From the Noumenal Cosmos, the Ego receives grammatical messages in the internal sense code. They are integrated into a whole in the reaction of the Ego to the momentary scene. The voluntary nature of Ego’s decisions is explained, based on its ability to code in advance its own actions sequentially in time, as it sees fit with a view to an orderly Noumenal Cosmos, records of code being arranged spatially in neural structures. (shrink)

System der Philosophie ist ein unveränderter, hochwertiger Nachdruck der Originalausgabe aus dem Jahr 1874. Hansebooks ist Herausgeber von Literatur zu unterschiedlichen Themengebieten wie Forschung und Wissenschaft, Reisen und Expeditionen, Kochen und Ernährung, Medizin und weiteren Genres. Der Schwerpunkt des Verlages liegt auf dem Erhalt historischer Literatur. Viele Werke historischer Schriftsteller und Wissenschaftler sind heute nur noch als Antiquitäten erhältlich. Hansebooks verlegt diese Bücher neu und trägt damit zum Erhalt selten gewordener Literatur und historischem Wissen auch für die Zukunft bei.

The paper attempts to show that Kant's criticism of eudaemonism does not affect Plato's moral theory, because the kind of eudaemonism which Plato embraces is different from that rejected by Kant. Whereas the target of Kant's criticism is the view that virtuous actions are an instrumental means to becoming happy, Plato regards virtue as a constitutive part of happiness and is, thus, committed to what Gregory Vlastos has called a "noninstrumentalist form of eudaemonism".

Recent years have seen a surge in publications about the epistemology of ignorance. In this article, I examine the proliferation of the concept ignorance that has come with the increased interest in the topic. I identify three conceptions of ignorance in the current literature: (1) ignorance as lack of knowledge/true belief, (2) ignorance as actively upheld false outlooks and (3) ignorance as substantive epistemic practice. These different conceptions of ignorance are as of yet unacknowledged but are bound to impede epistemology (...) of ignorance and, therefore, need to be uncovered. After discussing three unsuccessful ways of dealing with these varying conceptions, I put forward an integrated conception of ignorance that is more adequate for serving as the foundation of epistemology of ignorance. Introducing an alternative conception of ignorance provides us with a foundation for both epistemological and more broadly philosophical work on ignorance. (shrink)