In this paper I survey some recent developments in experimental philosophy and discuss their bearing on two leading theories in epistemology: Contextualism and Interest Relative Invariantism. In the first part of the paper, I survey some general issues of how experimental philosophy may be relevant to assessing contextualism and IRI. In the second part, I discuss and critique some of the recent experimental work.

Totalitarianism, Ideology and Democracy. The coherence of the concept of totalitarianism is called into question through the contradiction between its restricted meaning and its larger meaning, encompassing the entire history of the USSR. The coherence of the notion also suffers from the equivocal use of the concept of ideology, understood as illusion or falsehood. The popularity of the weaker use of the concept is to be accounted for on polemical grounds, which have to do with the questionable conception of democracy (...) which this wider and weaker conception tends to dissimulate. (shrink)

Shors & Matzel propose that hippocampal LTP increases the effective salience of discrete external stimuli and thereby facilitates the induction of memories at distant places. In line with this suggestion, a neural network model of associative learning and hippocampal function assumes that LTP increases hippocampal error signals to the cortex, thereby facilitating stimulus configuration in association cortex. Computer simulations show that under these assumptions the model correctly describes the effect of LTP induction and blockade in classical discriminations and place learning.

La Déesse de Parménide annonce toujours que les δόξαι sont un produit humain. Mais il y a un point qui n'a pas été en général remarqué dans les études consacrées à l'étude des δόξαι: elles décrivent une activité humaine qui consiste a expliquer la réalité par la présence de principes opposés, et qui est toujours en rapport avec la "nomination". Il y avait à l'époque de Parménide une école qui correspondait à ce portrait robot, ou s'agit-il d'un collage de Parménide? (...) Quoi qu'il en soit, il est attesté la présence d'une branche du Pythagorisme qui se caractérisait, précisément, pour "placer" des noms sur les choses. (shrink)

In order to confirm that the sophist is a manufacturer of illusions, Plato argues that it is necessary to refute Parmenides’s thesis which states that there is only – as Plato interprets it – the absolute being. Most likely an echo of this thesis is found in Antisthenes, whom Plato seems to allude to in the _Sophist, _for whom “what is, is true”. This conception of truth is known as “ante-predicative” or ontological, and, according to Heidegger, would be original. It (...) is not the case. From Homer to Parmenides, truth was always attributed to a speech or thought, never to a “being”. The “ante-predicative” conception of truth was a creation of philosophy, which probably began with Parmenides and continued with Antisthenes. When Plato refutes it, in the second part of the _Sophist, _only returns to the past, because he makes speech the “place” of truth. (shrink)

The adventure of philosophy began in Greece, where it was gradually developed by the ancient thinkers as a special kind of knowledge by which to explain the totality of things. In fact, the Greek language has always used the word onta , "beings," to refer to things. At the end of the sixth century BCE, Parmenides wrote a poem to affirm his fundamental thesis upon which all philosophical systems should be based: that there are beings. In By Being, It Is (...) , Nestor-Luis Cordero explores the richness of this Parmenidean thesis, which became the cornerstone of philosophy. Cordero's textual analysis of the poem's fragments reveals that Parmenides' intention was highly didactic. His poem applied, for the first time, an explicative method that deduced consequences from a true axiom: by being, it is . To ignore this reality meant to be a victim of opinions. This volume explains how without this conceptual base, all later ontology would have been impossible. This book offers a clear and concise introduction to the Parmenidean doctrine and helps the reader appreciate the imperative value of Parmenides's claim that "by being, it is." "This thorough and controversial book will certainly be valued highly by the international community of scholars devoted to the study of ancient philosophy as well as by educated readers worldwide." --Alfonso Gomez-Lobo, Georgetown University " By Being, It Is offers a meticulous discussion of one of the most puzzling theses in the history of philosophy. It is a highly challenging piece of work from a philosophical viewpoint, an outstanding model of philological work, and a contribution that causes anyone interested in philosophical matters to reflect." --Marcelo D. Boeri, National Council for Scientific and Technological Research, Argentina "Parmenides' importance consists in the fact that he represents an absolute beginning in history, and particularly in the history of thought. We can understand why, for more than twenty years now, N.L. Cordero has devoted tremendous efforts to understanding the few verses that remain to us of this Poem. The result is the present book, characterized by its completeness and its rigor. It is an essential work on a seminal author." --Luc Brisson, National Council for Scientific Research, France. (shrink)

A topological duality is presented for a wide class of lattice-ordered structures including lattice-ordered groups. In this new approach, which simplifies considerably previous results of the author, the dual space is obtained by endowing the Priestley space of the underlying lattice with two binary functions, linked by set-theoretical complement and acting as symmetrical partners. In the particular case of l-groups, one of these functions is the usual product of sets and the axiomatization of the dual space is given by very (...) simple first-order sentences, saying essentially that both functions are associative and that the space is a residuated semigroup with respect to each of them. (shrink)

According to the “orthodox” version of Parmenides’ Poem, version generally accepted as vox dei, the “Way of Truth” begins in fragment 2 of the Poem (because fragment 1 is only a kind of introduction) and ends at verse 50 of fragment 8. The “Way of the Doxa”, on the other hand, begins at verse 51 of fragment 8 and ends at fragment 19. We believe it will not an be exaggeration to say that this text could be signed by most (...) specialists interested in the Parmenidean philosophy, even the most eminent ones. Now, apart from a few words, this passage implicitly supposes a whole series of hypotheses, generally accepted without prior justification, hypotheses which, once analyzed, necessarily lead one to support the non-existence in Parmenides of either a “Way of Truth” or a “Way of Doxa”. (shrink)

Millikan [2000] has levelled a number of persuasive criticisms against Cummins's [1996] theory of mental representation. In this paper, I pave a middle path in the debate between Cummins [2000] and Millikan [2000] to answer two questions. How are representations applied to targets? How is the content of a representation determined? The result is a new theory of mental representation, which I call narrow structuralism.

Towards the end of fragment 1 of his Poem, Parmenides puts forward two methods or paths that a priori explain the same object of study: the existence of the fact or state of being. One of the options leads to the core of the truth and is, therefore, pursued. The other is merely a set of contradictory opinions and is, accordingly, abandoned. These two paths are expounded in the rest of the Poem, while fragment 4 shows that even the erroneous (...) conception, which had to be set aside, can still be fruitful. Once the firm foundation of truth has been established, fragments 10 and 11 propose to widen the inquiry to the whole of reality. This interpretation suggests a rejection of the arrangement of the Poem that has become canonical, and a criticism of the doxographic tradition that since Aristotle has “Platonised” the philosophy of Parmenides by assimilating the “opinions” (which are only points of view) to the “appearances” (in the Platonic sense of the term). (shrink)

According to Aristotle, the "object" of study of the first philosophers was the φύσις. Even though the term appears for the first time in Heraclitus, the early answers to the question "what is the 'being' of τὰ ὄντα" present already it as a source of active and dynamic life, according to the etymology of φύσις. This is the meaning in Homer (Od. X.303), and this is also the case of water (Thales), air (Anaximenes), and the γόνιμα contained in the φύσις (...) ἄπειρον (Anaximander, apud Ps.-Plutarch). The φύσις of Heraclitus inherits this meaning, because, for him, reality, "changing, is at rest" (fr. 84a). (shrink)

The health emergency due to the COVID-19 pandemic revealed limitations in health systems worldwide, making it necessary to establish a bioethical framework that provides tools to drive health professionals’ decision-making amid scarce health resources. Bioethical models such as principlism, utilitarianism, and personalism seek to focus clinical decisions on respect for people’s rights and dignity, thus protecting the medical practice. Personalism provides a person-centered approach to respect for human dignity during health emergencies to avoid giving material meaning to the individual. Decision (...) criteria are required to face bioethical conflicts in clinical practice, reducing the legal, emotional, and ethical burden of decision-making in pandemic situations. (shrink)

Se propone el uso de la Semiótica como herramienta integradora para investigar los aspectos fundamentales de los seres vivos. Como tal, la Biosemiótica abre nuevas perspectivas metodológicas para integrar un gran numero de fenómenos aparentemente no vinculados o incompatibles entre sí. EI principio básico es que la Biología, desde el nivel molecular al sistemíco, puede ser estudiada como comunicación, y los procesos biológicos como interacciones mediadas por signos. La vida es definida como una propiedad sistemica de la materia. La Biología (...) es, en si misma y en todos sus aspectos, Semiótica Natural próxima al caos determinista. EI paradigma biosemiótico es propuesto como un paso hacia la formulación de una teoría sintética de la vida, que incorpore los componentes mecanistico-moIeculares, interpretaciones semioticas, y Ia historia natural de los sistemas vivientes.Semiotics is introduced as an integrative approach to investigate the intimate features of living systems. As an overarching concept, Biosemiotics offers new methodological perspectives to integrate a vast number of apparently unrelated phenomena. The basic tenet is that Biology, from the molecular to the systemic level, can be investigated as communication, and biological processes as sign-mediated interactions. Life is defined as a systemic property of matter. Biology is then, in all its aspects, Natural Semiotics with a proximity to deterministic chaos. The biosemiotic paradigm is intended as a step toward the establishment of a synthetic theory of life, incorporating the molecular-mechanistic components, the semiotic interpretations, and the natural history of the living systems. (shrink)

Resumen En 1795, un filólogo de origen kantiano, G.G. Fülleborn, agrupó en dos "partes" los fragmentos recuperados del Poema de Parménides: "la Verdad" y "la Doxa". Con pequeñas modificaciones, esta estructura se convirtió en clásica y se acepta hoy en forma unánime. Sin embargo, una lectura de cada fragmento en forma aislada no justifica dicha división, la cual se basa en una interpretación de Simplicio influida por Aristóteles, quien encuentra ya en Parménides un esbozo del dualismo platónico entre lo "sensible" (...) y lo "inteligible", inexistente en éste. Analizo aquí en forma crítica el criterio que emplea Fülleborn, anacrónico para el caso de un pensador preplatónico.In 1795 G.G. Fülleborn, a philologist of Kantian origin, grouped in two "parts" the recovered fragments of the Poem of Parmenides -"the Truth" and "the Doxa". With small modifications, this structure became classic and is accepted unanimously today. However, a reading of each fragment in an isolated way does not justify such division, which is based on an interpretation of Simplicius influenced by Aristotle, who finds already in Parmenides a sketch of the Platonic dualism between the "sensible" and the "intelligible", not actually present in the latter. This work analyzes critically the criterion used by Fülleborn, which is anachronistic in the case of a preplatonic thinker. (shrink)

La dificultad de captar el pensamiento de Parménides llevó a los intérpretes ya en la Antigüedad a encarar su filosofía según esquemas de pensamiento posteriores. Fue el caso de Aristóteles, cuya interpretación fue heredada por su discípulo Teofrasto y por sus comentadores, especialmente Simplicio. Simplicio, neoplatónico y aristotélico a la vez, propuso una interpretación, fuertemente dualista, que no se encuentra en las citas recuperadas. En 1789 G.G.Fülleborn, inspirándose en Simplicio, propuso una división del Poema en dos “partes”, aceptada hoy en (...) forma unánime, y que debe ser revisada y rechazada con urgencia. (shrink)

À la ligne 35 du fr. 8 de son Poème, Parménide aurait dit, selon le texte transmis par Simplicius : « Sans l'être dans lequel il se trouve exprimé, tu ne trouveras pas le penser. » La difficulte qui consisterait à placer le penser dans l'être disparaît si l'on adopte le texte transmis par Proclus : « Sans l'être, grâce auquel il est exprimé, tu ne trouveras pas le penser. ».

RESUMEN ¿Por qué cuando Platón quiere justificar su definición del sofista como un «fabricante de imágenes», se apoya sobre dos versos auténticos de Parménides que aluden, sin duda alguna, al camino recorrido por los «mortales que nada saben»? ¿Quiere acaso sugerir que esos «mortales», que son en realidad «fabricantes de opiniones», son un antecedente de los sofistas, que son «fabricantes de imágenes»? ABSTRACT Why, when Plato wants to justify his definition of the sophist as an "image maker", he quotes two (...) authentic verses of Parmenides that undoubtedly allude to the path taken by the "mortals who know nothing"? Does he want to suggest that these "mortals", who are actually "opinions makers" are ancestors of the sophists, who are "image makers"? (shrink)

O estabelecimento moderno do texto do poema de Parmênides, ao apresentá-lo em uma certa ordem de fragmentos, induziu os intérpretes à divisão de sua doutrina em “Verdade“ e “Opinião”. Lançando dúvidas quanto a essa ordenação e questionando a leitura do poema em duas “partes”, o autor procura desvincular os testemunhos que tratam dos astros de qualquer suposta doutrina parmenídica das doxai.

Intersecting systems of inequality are remarkably resistant to change. Many universities, however, seek National Science Foundation Institutional Transformation awards to change processes, procedures, and cultures to make science, technology, engineering, and mathematics departments more inclusive. In this article we describe a case study with observations for eight years of before, five during, and seven after intensive efforts to increase women through reducing barriers and increasing access to women. Finally, we reflect on flawed assumptions built into the proposal, the slow and (...) uneven change in the proportion of women over time, the strengths and weaknesses of numeric assessments, and the value of a longer view for seeing how seeds planted with promising practices initiated during the award may end with the funding but can reemerge and bear fruit when faculty who engage in equity work are in positions of authority later in their careers. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 107 Heft: 2 Seiten: 691-710.

El objetivo principal de este estudio es el de presentar y evaluar una experiencia didáctica realizada en 1.º de Bachillerato sobre el tema de La Retirada, el exilio español en 1939 tras la Guerra Civil. Para ello, se presenta el diseño de esta experiencia en el contexto de un instituto valenciano de secundaria, llevada a cabo en los cursos escolares de 2022-2023 y 2023-2024, así como los resultados de una encuesta realizada al alumnado participante de esta salida de campo. En (...) esta encuesta se confirma la idoneidad de la actividad desde el punto de vista metodológico (movilidad Erasmus e itinerario didáctico), así como por el aprendizaje suscitado en torno al exilio y la memoria democrática. (shrink)