Η μελέτη ασχολείται μέ τά μικρά χειροποίητα αγγεία του τύπου τών « Άργίτικων Μονόχρωμων », τά όποια έχουν έμπίεστη διακόσμηση. Κατ' αρχήν επιχειρείται μία κατάταξη τών δημοσιευμένων κομματιών σέ εργαστήρια σύμφωνα μέ τήν τεχνοτροπία τους καί συζητούνται εκτενώς τά σημαντικώτερα άπό αυτά. Στή συνέχεια μελετάται ή τεχνολογία τους καί μετρούνται οί θερμοκρασίες ψησίματος σέ δείγματα άπό διάφορα εργαστήρια. Στά ϊδια δείγματα εφαρμόσθηκαν άκτινογραφήματα κόνεως μέ τή μέθοδο XRD καί ακτινοβολία CuKa γιά νά πιστοποιηθούν οί κρυσταλλικές φάσεις τών κεραμεικών. Τέλος, μικροσκοπική (...) εξέταση δειγμάτων του εργαστηρίου του « οδοντωτού τροχού » καί του εργαστηρίου της « έλευσινιακής ρουλέτας » έδειξε δτι πρόκειται γιά δύο διαφορετικά εργαστήρια, τά όποια, ωστόσο, πρέπει νά εντοπισθούν καί τά δύο κάπου στην 'Αττική. (shrink)

How can we know we are not dreaming? In this essay, I tackle this and related questions from a transcendental standpoint, by building a philosophical narrative centred upon three “giants”: Descartes, Kant, and Putnam. From each, I take some ideas and discard others, to develop a historically informed, yet original, transcendental approach to dream skepticism. I argue that dreams can be distinguished from objective cognitions, since they do not regularly fulfil the transcendental conditions of such cognitions, e.g. the conditions of (...) linguistic reference. Indeed, drawing on some insights by G. E. Moore and Wittgenstein, I further argue that the formulations of dream skepticism prove nonsensical: they cannot be linguistically understood. However, reflection on these skeptical formulations may lead us to a clear aesthetic understanding of the transcendental conditions of sense, as well as of the meaning of philosophically problematic words like “dream,” “perception,” and “reality.”. (shrink)

Si sente spesso parlare di due diversi Wittgenstein, corrispondenti ai due capolavori del filosofo austriaco: il Tractatus e le Ricerche. Il presente saggio mette in questione tale netta distinzione – e qualsiasi altra – mostrando come il pensiero di Wittgenstein sia in una costante e graduale transizione. La tesi principale è che soffermarsi retrospettivamente sulla fluidità di questa transizione, esaminandone i passaggi fondamentali, può essere più illuminante che isolare assunti teorici utili a “contare i Wittgenstein”. In particolare, dopo una discussione (...) di alcune idee del Tractatus, l’articolo si soffermerà sulla transizione dai concetti di proposizione elementare e sintassi logica a quelli di sistema proposizionale e grammatica, mostrando come, attraverso un costante ripensamento del concetto di forma, Wittgenstein giunga a identificare il significato delle parole col loro uso effettivo nei nostri giochi linguistici. (shrink)

How can we think or say what is not? If we equate what-is-not with nothing, then a thought of nothing is no thought at all; if we don’t, we are condemned to admit that what-is-not is, seemingly incurring self-refutation. In this paper, I address this paradox through the lenses of Parmenides, Plato, Russell, and the early Wittgenstein.

In this essay, I argue that Wittgenstein attempted to clarify ethics through a procedure that, by analogy with “transcendental arguments”, I call “transcendental thought experiment”. Specifically, after offering a brief perspectival account of both transcendental arguments and transcendental thought experiments, I focus on a thought experiment proposed by Wittgenstein in his 1929 'Lecture on Ethics', arguing that it deserves the title of “transcendental”.

Conversation is a time-pressured environment. Recognizing a social action (the ‘‘speech act,’’ such as a question requesting information) early is crucial in conversation to quickly understand the intended message and plan a timely response. Fast turns between interlocutors are especially relevant for responses to questions since a long gap may be meaningful by itself. Human language is multimodal, involving speech as well as visual signals from the body, including the face. But little is known about how conversational facial signals contribute (...) to the communication of social actions. Some of the most prominent facial signals in conversation are eyebrow movements. Previous studies found links between eyebrow movements and questions, suggesting that these facial signals could contribute to the rapid recognition of questions. Therefore, we aimed to investigate whether early eyebrow movements (eyebrow frown or raise vs. no eyebrow movement) facilitate question identification. Participants were instructed to view videos of avatars where the presence of eyebrow movements accompanying questions was manipulated. Their task was to indicate whether the utterance was a question or a statement as accurately and quickly as possible. Data were collected using the online testing platform Gorilla. Results showed higher accuracies and faster response times for questions with eyebrow frowns, suggesting a facilitative role of eyebrow frowns for question identification. This means that facial signals can critically contribute to the communication of social actions in conversation by signaling social action-specific visual information and providing visual cues to speakers’ intentions. (shrink)

In this thesis, I compare Kant and Wittgenstein’s critical philosophies with respect to Transcendental Idealism, as a doctrine meant to “prove” the possibility of Metaphysics. My Central Question is: Is the early Wittgenstein a transcendental idealist? In virtue of a distinction between Transcendentalism and Transcendental Idealism, I answer “No”, by arguing that the early Wittgenstein is a transcendental philosopher, but not a transcendental idealist of any kind. In particular, I distinguish two variants of Transcendental Idealism, namely an effable variant, which (...) Kant endorsed, and an ineffable variant, often ascribed to Wittgenstein. And I argue that Wittgenstein cannot commit to either variant. This raises questions as to what kind of transcendental philosopher Wittgenstein is, if not an idealist one, and how his stance may bear on Metaphysics. I answer both questions by the end of the work. -/- The dissertation’s core is structured into two parallel Parts, one on Kant (PartK) and one on Wittgenstein (PartW). Each Part is composed of 3 Chapters. In PartK, I give a general account of -/- (1K) Transcendental Philosophy—based on Kant’s one, but less restrictive than his; (2K) Effable Transcendental Idealism—by expounding Kant’s doctrine; (3K) Ineffable Transcendental Idealism—inspired by Kant, but not strictly Kantian. -/- In PartW, I argue that -/- (1W) the early Wittgenstein is a transcendental philosopher; (2W) the early Wittgenstein is not an effable transcendental idealist; (3W) the early Wittgenstein is not an ineffable transcendental idealist. -/- By the final Chapter of the work, I argue that -/- (7) the early Wittgenstein is a transcendental quietest, -/- namely, someone who accepts that there are transcendental conditions of cognition, while refraining from commitment over their metaphysical nature and status. However, Wittgenstein’s (ineffable) version of Transcendental Quietism is extreme, as it turns the whole of Metaphysics into mere nonsense. I will thus conclude the work by sketching a moderate (effable) version, whereby Transcendental Metaphysics is possible, but while we should engage with it, we should not engage in it. (shrink)

Ever since the publication of the Tractatus, the problem of the relation between Kant and Wittgenstein has become increasingly central for a correct understanding of both philosophers, as well as of several philosophical issues, which inform contemporary debates in epistemology, philosophy of language, and (meta)metaphysics. Among them, the issue of the ‘limits’ of our human rationality stands out. Both Kant and Wittgenstein were exercised by it in their own different ways. And the destiny of transcendental philosophy may well hinge on (...) it. In this review, I discuss the views of a number of philosophers on the 'limits of intelligibility'. Inspired by the views of these authors, as well as by the transcendental philosophies of both Kant and Wittgenstein, I identify several limits of intelligibility (discussing how they may not coincide), examine the contemporary distinction between limits and limitations, and finally, briefly consider the question of how best to understand our limited or finite human condition. (shrink)

Με αφορμή ένα γεωμετρικό αμφορέα του επιγάστριου αττικο-κυκλαδικού τύπου από το νεκροταφείο της Ελεύθερνας, διακοσμημένο με τρεις μετόπες ομόκεντρων κύκλων στη ζώνη της κοιλιάς, συζητούνται τα προβλήματα τυπολογίας και προέλευσης αυτής της χαρακτηριστικής κατηγορίας αγγείων στο φως της νεότερης έρευνας. Η τεχνοτροπία όλων των αμφορέων αυτού του τύπου, δηλ. με δύο ή με τρεις μετόπες ομοκέντρων κύκλων, ακολουθεί πάντοτε τον αττικό ρυθμό, αλλά ενώ η αττική καταγωγή των διμετο- πικών αμφορέων του τύπου ουδέποτε αμφισβητήθηκε, η καταγωγή των τριμετοπικών αμφορέων, που (...) παρουσιάζουν ευρύτατη διάδοση στο Αιγαίο και κυρίως στις Κυκλάδες, άλλοτε αποδίδεται στην Αττική και άλλοτε στις Κυκλάδες. Στη μελέτη αυτή επιχειρείται ένας επαναπροσδιορισμός της τυπολογίας του επιγάστριου ομοκεντρικού αμφορέα και συζητείται διεξοδικά η κατηγορία των αμφορέων με τρεις μετόπες. (shrink)

Cette statuette, très exactement datée tant par son contexte archéologique que par son style, nous fournit l'inscription en linéaire A la plus récente connue à ce jour (PO Zg 1). Six des huit signes peints qu'elle présente se retrouvent dans le même ordre sur l'épingle en argent de Platanos qui porte une inscription en linéaire A (PL Zf 1). Il est possible qu'il s'agisse d'un nom de divinité suivi de la «formule» A-SA-SA-RA-·. Le document démontre en tout cas la survivance (...) de certains aspects tant de la religion que de l'écriture minoenne jusqu'à une période avancée de l'époque mycénienne. (shrink)

RESUMEN El presente artículo busca determinar el sentido de la fundación política en el pensamiento de Maquiavelo, a partir de lo señalado en el capítulo VI del Príncipe. Nuestra hipótesis es que, en dicho texto, el Secretario florentino introduce la idea según la cual la auténtica fundación política debe ser realizada sobre una materia completamente informe y disponible. Dado que los fundadores míticos tuvieron una ocasión ideal para hacer algo así, el trabajo de los fundadores históricos es intentar recrear -en (...) la medida de lo posible- aquellas condiciones ideales de fundación, lo que exige aplicar grados muy elevados de violencia. Esta perspectiva maquiaveliana es, de algún modo, el punto de partida de buena parte del pensamiento político moderno. ABSTRACT This article tries to assess the sense of Political Foundation in Machiavelli’s thought, based on his statement in Chapter VI of The Prince. Our hypothesis is that - in this text - the Florentine secretary introduces the idea by which true political foundation must be carried out on matter completely devoid of form and fully available. Given that the mythical founders were presented with an ideal situation to undertake such a thing, the work of the historical founders is to try to recreate - when possible - those ideal founding conditions, which demands the application of very high levels of violence. This Machiavellian perspective is - in some way - the starting point of a major portion of the modern political thought. (shrink)