In spite of the considerable development of research in the fields of business ethics and family business, a comprehensive review and integration of the area where both disciplines intersect has not been undertaken so far. This paper aims at contributing to the call for more research on family business ethics by answering the following research questions: What is the status of the current research at the intersection of business ethics and family business? Why and how do family firms differ from (...) non-family firms regarding business ethics? And, what are the key directions for further research? To answer these questions, this study combines a systematic approach for the selection of articles, resulting in a sample of 31 articles over 35 years, with a narrative review to analyze the literature. This paper finds that research on family business ethics is scarce but increasing and that family firms are considerably different from non-family firms regarding ethical issues. Particular stakeholders, goals, relationships, and practices are found to be the forces behind the peculiarity of family business ethics. Ultimately, research development on family business ethics is encouraged and future research directions flowing from the key findings and reflections of this review are provided. (shrink)

The following paper puts the history of race and colonialism in conversation with the history of the concept of energy. The objective is to understand what a critical decolonial perspective can teach us about the central role that energy plays in western culture, materially and epistemologically. I am interested in how this approach to political, epistemological, and ontological questions demands that we reconceptualize energy to account for the historical particularity of the concept and the phenomena of history and intersubjectivity, which (...) are eschewed in a purely materialistic and quantitative conception of energy. We will see how energy has been complicit in the racialization of black and indigenous bodies, and how the privileged place that the concept of energy has occupied in the canon of western physics has served to obscure the theological, metaphysical, and cultural assumptions that constitute it. (shrink)

We explore Peirce’s pragmatic conception of sign action, as a distributed and emergent view of cognition and exemplify with the emergence of classical ballet. In our approach, semiosis is a temporally distributed process in which a regular tendency towards certain future outcomes emerges out of a history of sign actions. Semiosis self-organizes in time, in a process that continuously entails the production of more signs. Emergence is a ubiquitous condition in this process: the translation of signs into signs cannot be (...) inferred from the properties of the components of a semiotic triad alone, but has to take into account a complex interaction between a micro-semiotic and macro-semiotic level of description. This interaction can be understood as an interplay of potentialities and tendencies, or upward constitutive determinative relations and downward selective determinative relations. According to this view, emergence is a central defining condition of processes of meaning. Ballet is a sign in action. The emergence of classical ballet is a self-regulatory process, in which a system of different kinds of cognitive artifacts (musical, bodily/motor, spatial/architectonic) and agents obtained a stable semiotic relation throughout many phases of development between the 16th and the 19th Century. One case is the development of the verticality of dance in classical ballet as a semiotic relation connecting proscenium arch stages, dancing bodies, and audiences. This development is micro-semiotically determined by the spatial constraints of the proscenium arch stage, and macro-semiotically determined by a historical construction of the dancing body as a sign within a network of semiotic chains, such as the intersemiotic regulation of body of the dancer by principles coming from painting. This is not only the emergence of actual meaning, but also the emergence of an open-ended field of potential and general meanings, an autonomous tendency of development. To say that ballet, as sign action, emerges, is to say that cognitive artifacts such as dancer’s bodies, stages and audience’s point of view, musical compositions, costumes, all sorts of supporting institutions, etc, constitute a niche for sign action, interacting according to tendencies of development that didn’t exist before. (shrink)

Previous studies making use of indirect processing measures have shown that perceptual grouping can occur outside the focus of attention. However, no previous study has examined the possibility of subliminal processing of perceptual grouping. The present work steps forward in the study of perceptual organization, reporting direct evidence of subliminal processing of Gestalt patterns. In two masked priming experiments, Gestalt patterns grouped by proximity or similarity that induced either a horizontal or vertical global orientation of the stimuli were presented as (...) masked primes and followed by visible targets that could be congruent or incongruent with the orientation of the primes. The results showed a reliable priming effect in the complete absence of prime awareness for both proximity and similarity grouping principles. These findings suggest that a phenomenal report of the Gestalt pattern is not mandatory to observe an effect on the response based on the global properties of Gestalt stimuli. (shrink)

We usually don’t acknowledge social mediation when speaking about subjective experiences in day-to-day life, which relies instead on a unitary and essentialist notion of identity. I initially explore this statement by examining how Kant changes his view on singular-universal relation from the first to the third Critique. A closer look at the reflexive judgment and how it states singularity as a non-conceptualised event follows from that. I then argue in favour of an affinity between an aesthetic notion of singularity, such (...) as found in the third Critique, and the political mobilisation of subjective experiences. (shrink)

O seguinte ensaio escrito em texto corrido é uma breve apresentação da Filosofia do Amor no Cristianismo e na Antiguidade Clássica. Partimos do pressuposto que a palavra ‘filosofia’ tem uma dívida não apenas etimológica, mas conceitual com as definições de Amor, de forma que se faz pertinente uma investigação mais detida sobre o assunto. Começamos então com a interpretação cristã de C.S. Lewis sobre a Afeição, Amizade, Eros e Caridade para em seguida introduzir a visão pagã greco-romana. Concluímos com a (...) indagação sobre o amor ser outra coisa que uma definição estanque ou indeterminação abstrata. (shrink)

No vastíssimo campo de estudos da obra de Platão, constatamos que os (as) especialistas mais respeitados (as) têm posições por vezes completamente divergentes. Em parte, por um lado, isso decorre da riqueza e da complexidade dessa obra; em boa medida, por outro lado, também decorre de diferentes métodos ou formas de abordar os Diálogos que os (as) intérpretes adotam. Diante disso, surge naturalmente a questão de como deveríamos ler essas obras. No entanto, analisando as diferentes abordagens usadas, pode-se notar que (...) as respostas a uma questão anterior frequentemente acabam determinando, não raro de modo tácito, as respotas a como ler os Diálogos e a abordagem adotada na prática. Essa questão anterior é a de qual seria a função precípua dos Diálogos, que tende a se confundir com a questão de o que no fundo seriam os Diálogos. Por exemplo, os (as) estudiosos (as) que na sua interpretação tendem a focar nas teses e nos argumentos (em detrimento dos elementos dramáticos e literários) supõem em geral que estão lidando com obras "filosóficas" e que devem cumprir, portanto, funções "filosóficas", como (segundo determinada concepção em geral pressuposta de filosofia) definir um conceito, responder uma questão teórica com argumentos racionais, fundamentar (ou questionar) a possibilidade de uma ciência do mundo e coisas desse jaez. Por outro lado, estudiosos (as) que focam nos aspectos dramáticos e literários consideram que estão interpretando obras literárias e que, portanto, não necessariamente cumpririam funções ou atividades filosóficas, mas antes fariam aquilo que seria próprio de obras literárias. Diante disso, eu gostaria de abordar uma dessas hipóteses frequentemente utilizadas, de forma explícita ou não, acerca da função dos Diálogos, qual seja, a de que essas obras ou pelo menos algumas delas fariam a defesa de Sócrates da acusação pela qual foi condenado à morte. Comparando a acusação com passagens dos Diálogos, pretendo mostrar que deveríamos descartar essa hipótese ao lê-los. Os ganhos exegéticos disso seriam consideráveis; um deles seria pararmos de tentar tornar corretos a todo custo, e muitas vezes em detrimento do próprio texto, os argumentos de Sócrates e passarmos, em vez disso, a analisá-los de forma mais crítica. (shrink)

We introduce a new class of real-valued monotones in preordered spaces, injective monotones. We show that the class of preorders for which they exist lies in between the class of preorders with strict monotones and preorders with countable multi-utilities, improving upon the known classification of preordered spaces through real-valued monotones. We extend several well-known results for strict monotones (Richter–Peleg functions) to injective monotones, we provide a construction of injective monotones from countable multi-utilities, and relate injective monotones to classic results concerning (...) Debreu denseness and order separability. Along the way, we connect our results to Shannon entropy and the uncertainty preorder, obtaining new insights into how they are related. In particular, we show how injective monotones can be used to generalize some appealing properties of Jaynes’ maximum entropy principle, which is considered a basis for statistical inference and serves as a justification for many regularization techniques that appear throughout machine learning and decision theory. (shrink)

Scott Sehon argues that the conception of determinism employed in the Consequence Argument is implausible because it rules out the logical possibility of the laws of nature being violated. Sehon says, for instance, that determinism is incompatible with the logical possibility of an interventionist God. His objection to the Consequence Argument boils down to a way of reading the box in what is implied by van Inwagen's conception of determinism. Sehon reads the box as logical necessity, and this clearly precludes (...) the logical possibility of the laws of nature being violated. However, I argue that determinism as employed in the argument is not implausible. First, I try to show that it is legitimate to read the box of □ as either metaphysical or logical necessity depending on the account of laws that one assumes. If one accepts a fully Humean account of laws, then the box should be read as logical necessity. Nevertheless, I argue that this is not a problem for the Humean. On the other hand, if one reads the box as metaphysical necessity, which is mainly motivated by the dispositional account of laws and might be motivated by Armstrong's account, then determinism is compatible with the logical possibility of the laws being violated. (shrink)

This article seeks to understand why femininity seems to be often present in artificial intelligence and tackle the questions that arise when this phenomenon is subject to closer inspection. It draws on a previous study on the relationship between gender and AI, complemented by an analysis of digital assistants such as Alexa, Cortana, Google Assistant and Siri that reveals how these entities tend to be feminized through their anthropomorphization, the tasks that they perform and their behavioural traits. Furthering this discussion, (...) this article addresses current trends of development of digital assistants and their stance towards gender, considering the functions or features that are being prioritized in AI evolution. It then focuses on the main questions raised by researchers and academics when examining the phenomenon and confronts these views with discussions around the feminization of AI in the context of online media coverage. This debate also highlights how common conceptions of AI and its portrayals of gender are influenced by bodies of fiction. Finally, the project Conversations with ELIZA seeks to comment on this phenomenon by ironically exposing and reinforcing common stereotypes and gender assumptions. In this manner, this study seeks to incite reflection on how artificial intelligence is reflecting our social and cultural views back to us. (shrink)

In the first edition of the Origin of Species, Charles Darwin apologized for not correctly referencing all the works cited in his magnum opus. More than 150 years later we have catalogued these citations and analyzed the resultant data. Looking for a complete selection of collaborators, a flexible interpretation of the term citation was necessary; we define it as any reference made to a third party, independently of its form or function. Following the same idea, the sixth edition of the (...) Origin, originally published in 1872 and reprinted with minor additions and corrections in 1876, was chosen for the research because it represents the end of a long debate between Darwin and his peers. It naturally is the edition with the greatest number of citations and collaborators. Through a diverse theoretical analysis, we aim to present a new perspective for the study of the Origin of Species: a bibliographic approach that provides the tools needed to understand the history of the book as a physical and cultural object. Bibliometrics provides a theory of citations as well as a quantitative analysis; science studies highlights the profound social aspects of science in the making. The analysis resulted in 639 citations to 298 collaborators and provided a new perspective of the rhetorical structure of the Origin, even though these results are only the tip of the iceberg of the potential of all the data gathered in this study. (shrink)

Markus Gabriel’s pluralism and Graham Priest’s monism can be considered new forms of skepticism in contemporary philosophy. Gabriel considers ‘emptiness’ and Priest ‘nothingness’ as safe havens for logic and philosophy. In the same way, traditional skeptics also considered nothing secure. Furthermore, we observe in this book that whilst both Priest and Gabriel present rather eloquent theories, they nevertheless lack more substantial proofs, much like many important theories in philosophy, such as Leibniz’s monadology.

I analyze an argument by Aquinas on God’s will mutability (Summa Theologica), which presupposes the collective predication on the term ‘man’. This explains why God repents of having made the collection of men, but not some men. The argument is valid, but its second premise and its conclusion are false.

How does economics understand the human being? In this article, I present the current dominant conception of the human being in neoclassical theory, which is usually labelled as 'homo oeconomicus' (economic man). I describe the traits of this anthropology, and present the historical context in which it emerged. Then I make its critical evaluation. This is followed by a discussion of two recent alternative conceptions of the human being, which try to go beyond the individualist 'homo economicus' paradigm. I highlight (...) the recent contributions of John B. Davis and Luigino Bruni. Finally I reflect on some elements of Christian anthropology which can contribute to enrich the conception of the person in economics. (shrink)

El presente trabajo confronta el abordaje de la cuestión del sujeto en Louis Althusser y Ludwig Wittgenstein. La comparación se produce porque el tratamiento del lenguaje de la filosofía del segundo Wittgenstein es particularmente apropiado para abordar la intervención del discurso en el proceso por el cual la ideología interpela a los individuos como sujetos, según Althusser. El descentramiento del sujeto obliga a repensar la dimensión de la agencia, y con ella, la de la política. Tanto Wittgenstein como Althusser desembocan (...) en una encrucijada: negación teórica de la noción de sujeto y reconocimiento de la existencia paradójica de la misma en la práctica. Ello implica deconstruir el par "determinismo-libertad" sobre el que se asienta la pregunta por la agencia. Sobre el final retomamos el trabajo de Michel Pêcheux sobre los efectos retroactivos del discurso, lo que implica un replanteo del vocabulario de la determinación, prominente en los escritos althusserianos. -:-:-:-:--:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-:-ABSTRACT:- The present paper compares Ludwig Wittgenstein’s and Louis Althusser’s approach to the problem of subject. This comparison is motivated by the fact that second Wittgenstein’s approach to language is particularly appropriate to think of the intervention of discourse in the process of ideological interpellation which, according to Althusser,constitutes individuals as subjects. The decentering of the involved subject requires rethinking the dimension of agency and, consequently, of politics. Both, Wittgenstein and Althusser, end in a crossroads: they refuse theoretical prominence to the notion of the subject, but at the same time they recognise the practical priority of this notion, which gives it a sort of paradoxical existence. This implies deconstructing the pair “determinism–liberty” where the priority of agency is located. We end with the work of Michel Pêcheux on the retroactive effects of discourse, that entail (in agreement with Wittgenstein) rethinking the vocabulary of determination, prominent in Althusserian writings. (shrink)

In this paper, I challenge the widespread view that Measurement Independence adequately represents the requirement that EPR experimenters have free will. Measurement Independence is most commonly taken as a necessary condition for free will. A number of implicit assumptions can be identified in this regard, all of which can be challenged on their own grounds. As a result, I conclude that Measurement Independence-type conditions are not to be justified by appealing to the preservation of the EPR experimenters’ free will.

Nesta resenha são apresentados alguns pontos fundamentais do livro de Tracie Matysik When Spinoza Met Marx: Experiments in Nonhumanist Activity. Na obra, a autora analisa detidamente alguns pensadores ligados à tradição alemã pós-Hegel: Heinrich Heine, Berthlod Auerbach, Moses Hess, Karl Marx, Johann Jacoby, Jakob Stern e Gueorgui Plekhanov. Seu foco é o modo como todos esses utilizaram o pensamento de Espinosa para compreender a noção de atividade e a possibilidade de transformação social. Espinosa era fundamental para o tema, pois seu (...) pensamento permitiria unir a ação humana à sua completa determinação frente à necessidade presente na natureza, duas ideias indispensáveis para um século no qual a ciência se desenvolvia rapidamente e para um país que acabara de presenciar as revoluções nas terras vizinhas. Matysik, então, nos oferece a oportunidade de entender a riqueza do espinosismo, dadas as inúmeras possibilidades de interpretação das obras do filósofo neerlandês, utilizadas tanto para fins revolucionários quanto reformistas. Além disso, a partir da segunda metade do livro, a autora nos convoca para discutir as relações entre a filosofia da completa determinação e os movimentos com raízes no socialismo marxista, apresentando os principais problemas que surgiam - e ainda surgem - para os autores que buscavam traçar tal conexão. (shrink)

El 10 de abril de 1998 se firmó en Belfast el denominado Acuerdo de Viernes Santo o acuerdo de Belfast, por parte de los gobiernos británico e irlandés, así como por los principales líderes políticos de Irlanda del Norte y fue aprobado en referéndum popular tanto en Irlanda del Norte como en la República de Irlanda, dando inicio al fin de un conflicto desarrollado en el Ulster durante tres décadas. El acuerdo, y sus posteriores modificaciones dan una importancia central a (...) los aspectos simbólicos de la memoria a través de lugares de recuerdo. Este trabajo busca, a través del análisis simbólico y la simbología de la memoria, articulados tanto en el arte político desplegado en murales en la ciudad de Derry y Belfast, y de los testimonios presentados tanto en entrevistas como en documentos audiovisuales, analizar los procesos de reivindicación y contestación de los lugares de memoria vinculados a diferentes identidades políticas implicadas en el conflicto norirlandés, así como las diferentes herramientas de resignificación de la memoria colectiva del mismo y su importancia en el actual proceso de construcción de paz. (shrink)

Being at Home stimulates careful conversation about some of the most pressing issues facing higher education institutions in South Africa today - race, transformation, and institutional culture. While there are many reasons to be despondent about the current state of affairs in the South African tertiary sector, this book is an invitation for the reader to see these problems as opportunities for rethinking the very idea of what it is to be a university in contemporary South Africa. It is also, (...) more generally, an invitation to think about what it is that the intellectual project should ultimately be about, and to question certain prevalent trends that affect - or, perhaps, infect - the current global academic system. The volume will be of interest to all those who are concerned about the state of the contemporary university, both in South Africa and beyond. [Subject: African Studies, Higher Education]. (shrink)

In this paper, I start with the opposition between the husserlian project of a phenomenology of the experience of time, started in 1905, and the mathematical and physical theory of time, as it comes out from the special theory of relativity, by Einstein, in the same year. Although the contrast between the two approaches is apparent, my aim is to show that the original program of Husserl’s time theory is the constitution of an objective time and a time of the (...) world, starting from the intuitive giveness of time, i.e., from time as it appears. To show this, I stress the structural similarity between the original question of time, by Husserl, and the problem of a phenomenology of the space constitution, as it was first developed in the husserlian manuscripts of the XIX century, in which we find the threefold question of the origin of our space representation, of the geometrization of intuitive space and the constitution of transcendent world space. Finally, I reconsider some of Husserl’s main theses about the phenomenological constitution of objective time in the light of the main results of special relativity time-theory, introducing several corrections to central assumptions that underlie Husserl’s theory of time. (shrink)

Do incompatibilist arguments, like some fatalist arguments, rest on modal fallacies? If Westphal (2012) is right, then one popular argument for incompatibilism van Inwagen’s “First Formal Argument” does rest on a modal fallacy. Similarly, Warfield (2000) claims that the standard modal formulation of the master argument for incompatibilism is a modal fallacy. Here, I refute both claims. Contra Westphal, I show that the mistake in van Inwagen’s "First Formal Argument" is no modal fallacy. After that, I argue that Warfield’s charge (...) of modal fallacy can be easily avoided by using a plausible principle concerning actuality. Then, I show that this allows one to put forward a fairly simple argument for fatalism (the thesis that we aren’t able to do otherwise from what we actually do). (shrink)

I discuss, from a phenomenological point of view, the distinction between judgments and norms. I stress the limits of the husserlian canonical analysis in order to rightly account for the sense and content of normative intentionality. Based on some Kelsian insights, I draw a clear distinction between judgments and norms, criticizing some classical trends coming from Husserl himself that consider norms as a kind of intentionality founded upon objectifying acts. However, taking distance from Kelsen, Kaufmann, and Cossio, I stress that (...) the ought-proposition (Sollsatz) cannot be a good rendering of the sense-content of norms, based on the phenomenological distinction between the intentional matter and the quality of intentional acts. Finally, I propose my own account based on the concept of ‘ductive force’. I stress that the ductive force of norms cannot be identified witb simple coercion. [ show that there is, even inside the juridical sphere, a variety of ductive forces, going from sheer coercion to council and recommendation. To end, I stress the centrality of the concept of “ductive force” for a phenomenology of the social world. (shrink)

This paper is concerned with the reappraisal of Husserl’s ontology and epistemology, sketched in book one of Ideen. The main issue is Husserl’s theory of essence and essential insight. I present the fundamental distinction between facts and essences, and, over and above it, Husserl’s defense of an a priori knowledge based on essential insight as well as his partition of the whole realm of a priori knowledge into a formal set of material, regional ontologies. I will show how the theory (...) of essential insight presented in Ideen gives rise to several criticisms, namely those made by Neo-Kantians, like Rickert and Natorp. In the last part, I will show how the mathematical concept of an invariant under a group of variations was the leading case for Husserl’s mature notion of eidetic insight. (shrink)

info:eu-repo/semantics/publishedVersion.

In the first part of this paper we try to show how the discussion of Meinong’s distinction between distributed and undistributed objects was crucial for Husserl’s thinking about the phenomenology of time consciousness. The criticism of Meinong’s thesis that the representation of a distributed object (temporal object) is an undistributed act is presented as the central point for the development of Husserl’s own thesis about the perception as a continuum of continua and about consciousness as an unitary flux of temporal (...) phases. In a second part, we move to Brentano’s theory about original associations in the constitution of the “presence-time”. Brentano’s position about the function of phantasy as the origin of our representation of time is refused by Husserl and, as a result, the structural composition of time consciousness in phases of primal-impression, fresh memory (later “retention”) and immediate expectation (later “protention”) appears as the core form to the intuition of the present and the constitution of time. In a last section, we follow Husserl’s revision of his own analysis of fresh memory in order to understand his final position about retention as a primitive form of Vergegenwärtigung. (shrink)

Tomás de Aquino defende que a alma e as partes corpóreas humanas são subsistentes por si, levando a duas dificuldades. Primeiro, algo é classificado como subsistente por si quando não existe enquanto parte constituinte de uma substância. Assim, a subsistência por si refere-se às substâncias e não às suas partes. Segundo, Tomás defende que a subsistência por si da alma humana permite inferir a sua incorruptibilidade, mas que a subsistência por si das partes corpóreas não permite semelhante conclusão. Assim, dever-se-ia (...) distinguir os significados de ‘subsistência por si’ quando aplicada à alma humana e às partes corpóreas. O presente artigo, portanto, discute estes problemas mediante duas perguntas: (1) Pode-se atribuir a subsistência por si às partes de umasubstância? (2) Há diferença no significado da noção de subsistência por si quando aplicada à alma humana e às partes corpóreas? (shrink)

I sketch an analysis of observing as a particular attitude one can take regarding the surrounding world. I stress some particular features of observation, like the cancelling of the vital engagement. in the world, and the delight that pure observation involves. Then I move to a description of figurative consciousness and its image-world. In the final part, 1 try to show how watching movies displays a new type of observation, based on the empathic connection with the characters, the emergence of (...) a virtual body, and a self-decentered life, where the ego is not an onlooker, but something like an “ in-looker”. (shrink)

Abstract. In the increasingly notorious philosophy of new materialism, a serious attempt to redefine subjectivity in terms of its non-dualistic nature can be ascertained. The criticism on dualisms draws directly on a wider critique focusing the anthropocentric and correlationist models that shaped modernity and modern thought. In this paper, I consider new materialism’s non-dualism as a starting point from which a subsequent decline of subjectivity can be purported. This decline does not involve immediately, or at all, devaluation but, instead, it (...) is interpreted as an instance of neutralization. The neutralized subject is an underlying phenomenon of the ontology and the epistemology that relates closer to new materialist philosophy. New materialism’s conceptual framework draws widely on Deleuze and Latour’s thought. On what subjectivity is concerned, the concepts of “becoming” and of the “virtual” are crucial in more recent theorizations aligned with new materialism, where a commitment to overcome the barriers imposed by a central and substantial subjectivity is present (for example in Rosi Braidotti’s or Karen Barad’s writings). At the same time, the theory of assemblages and the claim for the existence and obser-vation of the agencies of (inanimate) matter provide a further element, along with a further set of concepts that, as I claim, reinforce the becoming-neutral of the subject. In this case, the works of Manuel de Landa or Jane Bennett are seminal. Finally, when this neutralization is taken as part of a realistic post-humanist conception, the possibility of a new cultural model and a new set of values arises. The edification of a new cultural model, although not entirely intentional or socially widespread, is made possible when the neutralization of subjectivity accompanies a withdrawal of a misleading representation of its centrality and substantiality without denying the properties of its particular embodiment. (shrink)

En el presente trabajo contrastamos la interpretación de las reflexiones de Wittgenstein sobre el seguimiento de reglas como la "práctica de un sujeto", con una interpretación alternativa que ve en los participantes de los juegos de lenguaje los "sujetos de una práctica". Desarrollamos este punto a través de un análisis de algunas distinciones claves en los Cuadernos azul y marrón, que lleva a elucidar conceptos como "obediencia ciega" y "límite de la justificación". En la segunda parte intentamos mostrar que la (...) lectura en términos de "la praxis de un sujeto" habilita una lectura hermenéutica de Wittgenstein en el campo de las ciencias sociales, mientras que la lectura en términos de "los sujetos de una práctica" realiza un conjunto de operaciones críticas cruciales, en particular su negativa a interpretar los fenómenos en términos de causas finales, que llevan a la afirmación de la objetividad de la realidad social, es decir, a la operación de definición del objeto científico a través de la cual se han constituido las ciencias hasta hoy conocidas. Señalaremos para concluir algunos puntos de contacto con las operaciones fundacionales del materialismo histórico. (shrink)

El par “filosofía del concepto” y “del sujeto” distingue posiciones contemporáneas respecto a la fundamentación filosófica. Las primeras, al concebir al sujeto como un efecto, suponen una transformación radical de la labor filosófica. Como Lecourt ha mostrado, el Tractatus combate contra la concepción de la filosofía como un discurso de unificación y fundamentación, suponiendo que este discurso produce primero una herida, para cicatrizarla luego con un discurso que garantiza el contacto entre los dominios instaurados por la herida. La ausencia de (...) dudas sobre el significado puso al Tractatus en la senda de un razonamiento regresivo, que no devino trascendental por la imposibilidad del metalenguaje. Las Investigaciones filosóficas advirtieron que este embate estaba todavía cautivo de un objeto filosófico, el significado, e intentaron eliminarlo mostrando cómo el mismo se destruye al entrar en contacto con la áspera práctica del lenguaje. La carencia de dudas ya no será el índice de un “saber” semántico fundamental, sino un elemento constitutivo de la práctica de los juegos de lenguaje, donde funciona como un requisito impuesto a los hablantes para detentar su condición de tales, aproximándolo a la concepción de la ideología desarrollada por Althusser. Concluimos mostrando algunos límites del pensamiento de Wittgenstein que su inclusión en la categoría de la filosofía del concepto habilita reconocer. (shrink)

v. 1. Estética, fenomenología y hermenéutica -- v. 2. Filosofía de la ciencia, filosofía del lenguaje y filosofía de la psiquiatría -- v. 3. Ética y filosofía política, filosofía de la religión e historia de la filosofía.

RESUMO No Livro I, parte IV, do "Tratado da natureza humana", Hume desenvolve aquilo que vamos chamar de lógica da ficção. Não se trata de um simples erro da imaginação enquanto fantasia, mas de uma propensão a criar ideias, entidades e objetos a partir das percepções presentes na mente. O que resulta daí é um sentido rico e novo de ficção que permite a Hume desenvolver uma história natural da filosofia, descrevendo a gênese inevitável de conceitos metafísicos. Partindo de uma (...) inspiração kantiana, iremos abordar esse tema ressaltando as semelhanças e diferenças entre as ficções naturais e a ilusão transcendental. ABSTRACT In Book I, part IV, of the "Treatise of Human Nature", Hume develops what we will call logic of fiction. It is not the case of a mere error of imagination as fancy, but a tendency to feign ideas, entities and objects from the perceptions in the mind. The result is a rich and new sense of fiction that allows Hume to establish a natural history of Philosophy, describing the unavoidable genesis of metaphysical concepts. From a Kantian point of view, we will approach this subject by highlighting the similarities as well as the differences between the natural fictions and the transcendental illusion. (shrink)

Near the end of 2015, Luis Fariñas del Cerro officially retired as directeur de recherche in the Centre National de Recherche Scientifique (CNRS) and became an Emeritus researcher of the CNRS. The present special issue is a Festschrift in his honour to celebrate Luis’s achievements in science, both as an outstanding scholar as well as a remarkable and highly successful organiser, administrator and leader in science and technology policy and management, in particular as the founder of the Journal of Applied (...) Non-Classical Logics. The issue contains 13 scientific contributions by 32 authors, among them Luis’s colleagues, former students and friends. Preceding versions of these papers were presented at the international workshop ‘Logical Reasoning and Computation’ that was held at IRITInstitut de Recherche en Informatique de Toulouse, Université Paul Sabatier, Toulouse, on 3–4 March 2016. The present introduction contains a short scientific biography describing the many different areas of logic and computation where Luis contributed significant advances. (shrink)

Nicolas de Cues (1401-11 août 1464) assume pour l’essentiel la thèse érigénienne et alanienne de l’incognoscibilité de Dieu et de la quiddité des choses. Il développe et approfondit la conscience de la supériorité de la négation sur l’affirmation in divinis qui avait permis au Néoplatonisme Médiéval d’élaborer une théorie sémantique du langage en nette rupture avec le triptyque aristotélicien qui établit la nécessité d’une correspondance entre chose, pensée et signe : pour Nicolas de Cues, l’essence du langage est dans la (...) production d’un sens, et celui-ci peut être entièrement indépendant de la possibilité d’appréhension de son objet. La présente recherche entend démontrer que cette thèse de l’incognoscibilité divine est intimement liée à une autre thèse d’ordre épistémologique qui décrète radicalement que toute affirmation est une conjecture au sujet du réel et que notre esprit est dans l’impossibilité d’atteindre la vérité de façon adéquate. Il n’existe pas de connaissance humaine certaine, car la quiddité des choses qui détermine leurs essences véritables est inaccessible. (shrink)

CONVOCAÇÃO DE ELEIÇÕES GERAIS E O DECORO DEMOCRÁTICO: ANÁLISE DA PROPOSTA DE EMENDA À CONSTITUIÇÃO N˚ 20/2016.

RESUMO:O objetivo de nossa exposição é mostrar que, em sua Carta a d’Alembert, Rousseau retoma o debate clássico sobre a relação entre o teatro e a moral nas mesmas bases estabelecidas por Platão. Sendo assim, a disputa sobre o teatro tem, da parte de Rousseau, uma objetividade que não encontramos no artigo de d’Alembert. Portanto, não se trata de uma diferença de opinião entre Rousseau e d’Alembert, mas da capacidade filosófica de bem compreender o que é próprio ao teatro e (...) à moralidade. ABSTRACTThe purpose of this article is to show how Rousseau, in his Letter to D’Alembert, takes up the classic debate between theatre and morals on the same grounds established by Plato. In Rousseau’s work, the debate about theatre has an objectivity that we do not find in D’Alembert’s article. Therefore, what is involved is not a difference of opinion between Rousseau and D’Alembert, but a difference in the philosophical ability to fully understand what concerns both theatre and morality. (shrink)