The (dis)continuism debate—the debate over whether remembering is a form of imagining—is a prominent one in contemporary philosophy of memory. In recent work, Langland-Hassan (2021) has argued that this debate is best understood as a dispute over whether remembering is a form of constructive imagining. In this paper, I argue that remembering is not a form of constructive imagining because constructive processes in remembering and imagining are constrained, and hence controlled, in different ways at the level of consciousness. More specifically, (...) I argue that remembering and imagining differ in terms of the interventions we can make on the constructive processes as they unfold. If this is correct, then a form of discontinuism is vindicated: remembering and imagining are, on this view, processes of different kinds. (shrink)

This paper proposes a novel account of the contents of memory. By drawing on insights from the philosophy of perception, I propose a hybrid account of the contents of memory designed to preserve important aspects of representationalist and relationalist views. The hybrid view I propose also contributes to two ongoing debates in philosophy of memory. First, I argue that, in opposition to eternalist views, the hybrid view offers a less metaphysically-charged solution to the co-temporality problem. Second, I show how the (...) hybrid view conceives of the relationship between episodic memory and other forms of episodic thinking. I conclude by considering some disanalogies between perception and memory and by replying to objections. I argue that, despite there being important differences between memory and perception, those differences do not harm my project. (shrink)

Alethism is the view that successful remembering only requires an accurate representation of a past event. It opposes the truth-and-authenticity view, according to which successful remembering requires both an accurate representation of a past event and an accurate representation of a past experience of that event. Alethism is able to handle problematic cases faced by the truth-and-authenticity view, but it faces an important challenge of its own: If successful remembering only requires accurately representing past events, then how is it possible (...) that our memories are also experienced as originating in past experiences of those events? I call this the puzzle of alethic memory. I argue that alethism can be reconciled with the claim that memories are experienced as originating in past experiences of those events—what I call the experience of first-handedness—if we conceive of the phenomenology of remembering in metacognitive terms. According to the metacognitive approach that I favor, the phenomenology of remembering is partly explained by what memory represents and partly explained by the existence of a metacognitive feeling that accompanies memory representations. I argue that accounting for the feeling of first-handedness in terms of the metacognitive feeling that accompanies memory representations allows us to solve the puzzle of alethic memory. (shrink)

The idea that episodic memory is distinguished from semantic memory by the fact that it involves autonoetic consciousness, initially introduced by Tulving, has been influential not only in psychology but also in philosophy, where a variety of approaches to autonoesis and to its relationship to episodicity have been developed. This article provides a critical review of the available philosophical approaches. Distinguishing among representational, metacognitive, and epistemic accounts of autonoesis, it considers these in relation to objective and subjective conceptions of episodicity (...) and assesses them against immediacy and source criteria that any philosophical account of autonoesis should arguably aim to satisfy. (shrink)

Una lettura critica dell'incontro-scontro fra Arendt e il suo maestro Heidegger. Emerge la centralità del giudizio quale espressione di amore. Il giudizio nasce dalla decisione di prendere parte al mondo, come tentativo di salvaguardia della realtà. L'amore come passione dell'esistenza, accettazione dell'opacità del proprio essere. La carenza d'essere, che l'uomo evidenzia con la sua azione, non ha esito nichilistico, bensì rimanda a un altro.

Quasi-set theory $\cal Q$ allows us to cope with certain collections of objects where the usual notion of identity is not applicable, in the sense that $x = x$ is not a formula, if $x$ is an arbitrary term. $\cal Q$ was partially motivated by the problem of non-individuality in quantum mechanics. In this paper I discuss the range of explanatory power of $\cal Q$ for quantum phenomena which demand some notion of indistinguishability among quantum objects. My main focus is (...) on the double-slit experiment, a major physical phenomenon which was never modeled from a quasi-set-theoretic point of view. The double-slit experiment strongly motivates the concept of degrees of indistinguishability within a field-theoretic approach, and that notion is simply missing in $\cal Q$. Nevertheless, other physical situations may eventually demand a revision on quasi-set theory axioms, if someone intends to use it in the quantum realm for the purpose of a clear discussion about non-individuality. I use this opportunity to suggest another way to cope with identity in quantum theories. (shrink)

The viability of a naïve realist theory of memory was a lively debate for philosophers of mind in the first half of the twentieth century. More recently, though, naïve realism has been largely abandoned as a non-starter in the memory literature, with representationalism being the standard view held by philosophers of memory. But rather than being carefully argued, the dismissal of naïve realism is an assumption that sits at the back of much recent theorizing in the philosophy of memory. In (...) this paper, we identify three reasons why philosophers of memory have felt compelled to outright reject naïve realism. We argue that none of those reasons are successful. Thus, far from being a non-starter, we argue that naïve realism is a theoretical perspective that needs to be given serious consideration in current philosophy of memory debates. (shrink)

The idea that episodic memory is a form of mental time travel has played an important role in the development of memory research in the last couple decades. Despite its growing importance in psychology, philosophers have only begun to develop an interest in philosophical questions pertaining to the relationship between memory and mental time travel. Thus, this paper proposes a more systematic discussion of the relationship between memory and mental time travel from the point of view of philosophy. I start (...) by discussing some of the motivations to take memory to be a form of mental time travel. I call the resulting view of memory the mental time travel view. I then proceed to consider important philosophical questions pertaining to memory and develop them in the context of the mental time travel view. I conclude by suggesting that the intersection of the philosophy of memory and research on mental time travel not only provides new perspectives to think about traditional philosophical questions, but also new questions that have not been explored before. (shrink)

The current dispute between causalists and simulationists in philosophy of memory has led to opposing attempts to characterize the relationship between memory and imagination. In a recent overview of this debate, Perrin and Michaelian have suggested that the dispute over the continuity between memory and imagination boils down to the question of whether a causal connection to a past event is necessary for remembering. By developing an argument based on an analogy to perception, I argue that this dispute should instead (...) be viewed as a dispute about the nature of the attitudes involved in remembering and imagining. The focus on attitudes, rather than on causal connections, suggests a new way of conceiving of the relationship between memory and imagination that has been overlooked in recent philosophy of memory. (shrink)

Originally understood as memory for the “what”, the “when”, and the “where” of experienced past events, episodic memory has, in recent years, been redefined as a form of past-oriented mental time travel. Following a brief review of empirical research on memory as mental time travel, this introduction provides an overview of the contributions to the special issue, which explore the theoretical implications of that research.

By the mid-19th century, an increasing number of Japan's political leaders and scholars realized that Japan had to adapt and incorporate some elements of Western-style industrialization into their own political and economic order as the necessary means to remain independent of Western imperialism. The Opium War in China, and later the Euro-American bombardments of the domain capitals in Choshu and Satsuma demonstrated that trying to defend the realm with only an increased emphasis on coastal defense would ultimately fail to keep (...) out the barbarians from the West. Sakuma Shozan, a samurai scholar from Matsushiro, proposed a dichotomous philosophy of 'Eastern ethics, Western science' as the means to strengthen Japan both internally and externally, and allow Japan to maintain its independence. In this paper, I argue that Sakuma's dichotomous approach can be interpreted within a Hegelian dialectical paradigm. After the traditional order of Japan (Eastern ethics as Idea/Thesis) came into contact with the industrializing order of the West (Western science as Nature/Anti-Thesis), Sakuma believed a new order would be created in Japan (Synthesis) that combined an increased knowledge on the Eastern ethics of Neo-Confucianism with the 'new' scientific knowledge of the West. (shrink)

The idea that episodic memory is memory of particulars is prominent in philosophy. The particularity of remembering, as I will call it, has been taken for granted in most recent theorizing on the subject. This is because the classical causal theory of memory, which has been extremely influential in philosophy, is said to provide a straightforward account of particularity. But the causal theory has been criticized recently, in particular due to its inability to make sense of the constructive character of (...) remembering. In this paper, I argue that recent attempts to account for the constructive character of remembering have failed to account for its particularity. This is either because they depart in important senses from the classical causal theory’s account of mnemonic causation or because they give up on mnemonic causation altogether. I then proceed to consider the question of whether we should go back to the classical causal theory of memory to account for particularity. I argue that, despite the widespread idea that the classical causal theory offers a straightforward account of particularity, there are good reasons to reject it. The upshot is that philosophers of memory should consider alternative accounts of particularity that do not revolve around mnemonic causation. (shrink)

I briefly discuss the epistemological role of quasi-set theory in mathematics and theoretical physics. Quasi-set theory is a first order theory, based on Zermelo-Fraenkel set theory with Urelemente. Nevertheless, quasi-set theory allows us to cope with certain collections of objects where the usual notion of identity is not applicable, in the sense that $x = x$ is not a formula, if $x$ is an arbitrary term. Basically, quasi-set theory offers us some sort of logical apparatus for questioning the need for (...) identity in some branches of mathematics and theoretical physics. I also use this opportunity to discuss a misunderstanding about quasi-sets due mainly to Nicholas J. J. Smith, who argues, in a general way, that sense cannot be made of vague identity. (shrink)

In this essay I will argue that natural selection is more important to functional explanations than what has been thought in some of the literature in philosophy of biology. I start by giving a brief overview of the two paradigms cases of functional explanations: etiological functions and causal-role functions. i then consider one particular attempt to conciliate both perspectives given by David Buller. Buller's trial to conciliate both etiological functions and causal-role functions results in what he calls a weak etiological (...) theory. I argue that Buller has not succeeded in his construal of the weak etiological theory: he underestimates the role that selective processes have in functional explanations and so his theory may not be classified as an etiologial theory. As an alternative, I consider the account of etiological functions given by Ruth Millikan and I argue that Millikan's theory is more comprehensive to assess contentious case in biology like exaptations. Finally, I conclude by analyzing where the adoption of Millikan's theory leave us. I argue, contrary to Millikan and others, that once we assume the importance of natural selection in functional explanations, there is no strong reason to resist a linguistic reform of the word function and hence that the attempts to conciliate both etiological functions and causal-role functions are misplaced. (shrink)

Our main purpose here is to make some considerations about the definability of physical concepts like mass, force, time, space, spacetime, and so on. Our starting motivation is a collection of supposed definitions of closed system in the literature of physics and philosophy of physics. So, we discuss the problem of definitions in theoretical physics from the point of view of modern theories of definition. One of our main conclusions is that there are different kinds of definitions in physics that (...) demand different approaches. Within this context, we strongly advocate the use of the axiomatic method in order to discuss some issues concerning definitions. (shrink)

O que é o lembrar? Quando podemos dizer que um sujeito lembra um evento do passado? Essas são duas questões centrais na filosofia da memória, uma área que vem experimentando uma rápida expansão nos últimos anos. Por quase meio século, a teoria causal da memória, inicialmente proposta por Martin e Deutscher, dominou o debate sobre como devemos responder às duas questões iniciais. Mais recentemente, no entanto, a teoria causal se tornou alvo de duras críticas, o que motivou os filósofos da (...) memória a desenvolverem duas novas teorias sobre o lembrar: a teoria simulacionista e a teoria funcionalista. Neste artigo, exploramos essas teorias em mais detalhes com o objetivo de tornar mais claro quais são seus comprometimentos, assim como suas vantagens e desvantagens. (shrink)

My goal in this paper is to argue that some cases of autobiographical remembering can be, and sometimes are, experienced aesthetically. Building on a Deweyan approach to the nature of aesthetic experiences, I show how Dewey conceived of aesthetic experiences as having a cumulative and progressive structure—I call experiences with such structure Deweyan experiences—and how that structure is replicated in some cases of autobiographical remembering in virtue of their having narrative structure. I also discuss the relationship between remembering and other (...) forms of narrative thinking and argue that not only it is easier for remembering to be experienced aesthetically, but also that only remembering can have the cumulative and progressive structure that characterizes Deweyan experiences. I conclude by showing how the Deweyan approach allows us to conceive of the aesthetic value of remembering in terms of the pleasurable or hedonic character of Deweyan experiences. (shrink)

Radical enactivism, an increasingly influential approach to cognition in general, has recently been applied to memory in particular, with Hutto and Peeters New directions in the philosophy of memory, Routledge, New York, 2018) providing the first systematic discussion of the implications of the approach for mainstream philosophical theories of memory. Hutto and Peeters argue that radical enactivism, which entails a conception of memory traces as contentless, is fundamentally at odds with current causal and postcausal theories, which remain committed to a (...) conception of traces as contentful: on their view, if radical enactivism is right, then the relevant theories are wrong. Partisans of the theories in question might respond to Hutto and Peeters’ argument in two ways. First, they might challenge radical enactivism itself. Second, they might challenge the conditional claim that, if radical enactivism is right, then their theories are wrong. In this paper, we develop the latter response, arguing that, appearances to the contrary notwithstanding, radical enactivism in fact aligns neatly with an emerging tendency in the philosophy of memory: radical enactivists and causal and postcausal theorists of memory have begun to converge, for distinct but compatible reasons, on a contentless conception of memory traces. (shrink)

The major aim of this paper is to present some reflections about the political domain and the common good that may be helpful in answering the following issue: How can religions contribute to the common good? The problematic background of this paper can be summarized by the so-called Dilemma of Böckenförde, which presents the difficulties secular states have in creating social capital, and by the Habermasian notion of a “post-secular society,” an expression used by the German philosopher to summarize the (...) curious situations of Western secularized states, where religions continue to play important public roles. I will first discuss the notion of “neutralization” with the support of Carl Schmitt. Then I will present Chantal Mouffe’s doctrine of “agonistic pluralism” and her partial legitimization of the presence of religions in the political domain. Finally, I will criticize Mouffe’s approach with the help of Alasdair MacIntyre’s phenomenology of social practices in order to stress the importance of public religions in contemporary liberal societies. (shrink)

We discuss three problems concerning the use of formal languages in theoretical physics: (i) the definability of time and spacetime in classical physical theories; (ii) how to cope with indistinguishable elementary particles in quantum mechanics without labeling them; and (iii) how to get a formal picture of quantum states jumping.

It is easy to show that in many natural axiomatic formulations of physical and even mathematical theories, there are many superfluous concepts usually assumed as primitive. This happens mainly when these theories are formulated in the language of standard set theories, such as Zermelo–Fraenkel’s. In 1925, John von Neumann created a set theory where sets are definable by means of functions. We provide a reformulation of von Neumann’s set theory and show that it can be used to formulate physical and (...) mathematical theories with a lower number of primitive concepts very naturally. Our basic proposal is to offer a new kind of set-theoretic language that offers advantages with respect to the standard approaches, since it doesn’t introduce dispensable primitive concepts. We show how the proposal works by considering significant physical theories, such as non-relativistic classical particle mechanics and classical field theories, as well as a well-known mathematical theory, namely, group theory. This is a first step of a research program we intend to pursue. (shrink)

Wetenschappelijke bezinning op de betekenis van de ethiek van de humanistische psycholoog (1900-1980) o.a. door vergelijking met de ethiek van Marx en de existentiefilosofie.

Este artigo tem por objetivo criticar a teoria do modelo ocidental de guerra, proposta por Hanson, a partir do que a historiografia tem identificado como seus principais problemas: a alegada continuidade da arte da guerra ocidental através dos séculos, começando com os gregos antigos; e o chamado “contraste asiático”, com alguns dos seus desdobramentos. Assim, o texto está dividido em três seções: 1) a apresentação e os méritos da teoria de Hanson; 2) suas bases clássicas, ou a ênfase da arte (...) da guerra grega na batalha decisiva como uma “escolha cultural”; 3) as críticas pertinentes. (shrink)

We recently showed that it is possible to deal withcollections of indistinguishable elementary particles (in thecontext of quantum mechanics) in a set-theoretical framework, byusing hidden variables. We propose in the presentpaper another axiomatics for collections of indiscernibleswithout hidden variables, where hidden predicates are implicitlyassumed. We also discuss the possibility of a quasi-settheoretical picture for quantum theory. Quasi-set theory, basedon Zermelo-Fraenkel set theory, was developed for dealing withcollections of indistinguishable, but, not identical objects.

In opposition to the natural view that observer perspective memory is bound to be inauthentic, McCarroll argues for the surprising conclusion that memories in which the subject sees himself in the remembered scene are, in many cases, true to the subject’s original experience of the scene. By means of a careful reconstruction of his argument, this paper shows that McCarroll does not succeed in establishing his conclusion. It shows, in fact, that we ought to come to the opposed conclusion that, (...) while it may be possible in principle for observer perspective memory to be authentic, this is unlikely ever to happen in practice. The natural view, in short, is more or less right. (shrink)

Culling is used in traditional public health policies to control animal populations. These policies aim primarily to protect human interests but often fail to provide scientific evidence of effectiveness. In this article, we defend the need to move from a strictly anthropocentric approach to disease control towards a One Health ethics, using culling practices as an example. We focus on the recent badger culls in the UK, claiming that, based on data provided by the English Government, these culls may be (...) unjustified, all thing considered. We highlight the relevance of ethical reasoning rooted in One Health for this discussion, and make several suggestions including a moratorium on culling until data are provided to support the effectiveness of culling; to conduct a randomized trial to compare proactive culling with alternative methods; to apply deliberative democratic methods to assess public opinion towards the culls, and to find in Brexit an opportunity for aiming for more effective control measures. (shrink)

Neste artigo apresentamos, de forma concisa e em português, alguns elementos-chave dos principais debates contemporâneos na filosofia da memória. Nosso principal objetivo é tornar essas discussões mais acessíveis aos leitores de língua portuguesa, fornecendo uma atualização importante para esforços anteriores (Sant’Anna & Michaelian, 2019a). Começamos introduzindo a noção de viagem no tempo mental, a qual estabelece a base empírica para a metodologia empregada em trabalhos recentes, antes de apresentar dois debates centrais. Primeiro, o debate entre causalistas e simulacionistas sobre a (...) teoria da lembrança filosoficamente correta (§2). Segundo, o debate entre continuístas e descontinuístas sobre a relação entre lembrança episódica e certas formas de imaginação (em particular, o pensamento episódico acerca do futuro) (§3). Na segunda parte do artigo, apresentamos e exploramos dois tópicos de discussão crescente: a natureza do sentimento de passado característico da memória episódica (§4) e questões de meta-nível relativas ao próprio caráter das controvérsias exploradas na primeira parte do artigo (§5). (shrink)

In recent years, there has been an increasing interest among philosophers of memory in the questions of how to characterize and to account for the temporal phenomenology of episodic memory. One prominent suggestion has been that episodic memory involves a feeling of pastness, the elaboration of which has given rise to two main approaches. On the intentionalist approach, the feeling of pastness is explained in terms of what episodic memory represents. In particular, Fernández has argued that it can be explained (...) in terms of memory representing itself as being caused by a past perceptual experience. On the metacognitive approach, which we have recently developed in, the feeling of pastness results from the monitoring and interpretation of the processing features of episodic remembering. In this paper, we show that the metacognitive approach should be preferred over the intentionalist approach. We argue that intentionalism, and Fernández’ causal self-referential view in particular, ultimately fail as accounts of the feeling of pastness. The difficulties faced by intentionalism allows us to single out three constraints that any satisfactory account of the temporal phenomenology of episodic remembering needs to meet. We conclude by arguing that the metacognitive view satisfies those constraints in a neat way, and as such, that it should be preferred over intentionalism. (shrink)

This paper aims to examine the place of the dramatic in the Anthropological Structures of the Imaginary, through a comparative approach between this work and two others : Les Concepts fondamentaux de poétique and Les Deux cent mille situations dramatiques, in order to consider another possible order for the sequence of the structures proposed by Gilbert Durand, although the author declared in a note that he did not choose to follow « the ontogenetic plane of the emergence of dominant reflexes (...) ». (shrink)

Quasi-set theory????\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathfrak {Q}$$\end{document} is a first order theory which allows us to cope with certain collections of objects where the usual notion of identity is not applicable, in the sense that x = x is not a formula, if x is an arbitrary term. The terms of????\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathfrak {Q}$$\end{document} are either collections or atoms (empty terms who are not collections), in a precise sense. (...) Within this context,????\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathfrak {Q}$$\end{document} is supposed to be some sort of generalization of ZFU (ZF with atoms). Strangely enough, no one published any permutation model of quasi-set theory until now, although this theory is already 30 years old. In this paper I introduce a class of permutation models of????′\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathfrak {Q}'$$\end{document} defined as????−{Axiom of Choice and all axioms involving quasi-cardinality}\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathfrak {Q}-\{\text{Axiom of Choice and all axioms involving quasi-cardinality}\}$$\end{document}. I show, for example, that all permutation models of????′\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\mathfrak {Q}'$$\end{document} are models of ZFU−{Axiom of Choice}. (shrink)

This article scrutinises the ontological nature of democracy and the implications that different ontological assumptions might have for educational practice. To achieve this, we use Karen Barad’s notion of diffraction to read John Dewey’s, Ernesto Laclau’s and Barad’s theoretical insights through one another. Our starting point is Dewey’s famous sentence that ‘democracy is more than a form of government; it is primarily a mode of associated living’ (2001, p. 91). Based on this, we pose two questions. Firstly, we ask, ‘How (...) can we understand democracy as a mode of associated living?’ We explore Dewey’s quotation first, then fold in Laclau’s conflictual understanding of democracy, followed by Barad’s agential realist notion of intra-action. Secondly, we ask, ‘What are the educational consequences of these ontological understandings?’ Here, we make three assertions: (a) democracy and education could be understood as emerging together involving entanglements that cut across micro-macro levels of scale; (b) democratic processes always contain exclusions carrying risks for educators and (c) ‘living’ needs to trouble the well-worn human/non-human binary and consider wider naturalcultural phenomena. (shrink)

This paper aims to provide a psychologically-informed philosophical account of the phenomenology of episodic remembering. The literature on epistemic or metacognitive feelings has grown considerably in recent years, and there are persuasive reasons, both conceptual and empirical, in favour of the view that the phenomenology of remembering—autonoetic consciousness, as Tulving influentially referred to it, or the feeling of pastness, as we will refer to it here—is an epistemic feeling, but few philosophical treatments of this phenomenology as an epistemic feeling have (...) so far been proposed. Building on insights from the psychological literature, we argue that a form of feeling-based metacognition is involved in episodic remembering and develop an integrated metacognitive feeling-based view that addresses several key aspects of the feeling of pastness, namely, its status as a feeling, its content, and its relationship to the first-order memories the phenomenology of which it provides. (shrink)

O presente artigo debruça-se na crítica de Diderot à Helvétius. Apesar da crítica ser feita pontualmente a cada trecho comentado do livro De l’Homme de Helvétius, consideramos que ela possui um núcleo principal, que é a diferente concepção de materialismo dos autores e suas consequências para o que ambos anseiam para a sociedade. Por isso, investigamos o que há no horizonte do materialismo de Helvétius e de Diderot no que concerne à educação e como, apesar de estarem próximos no ponto (...) de partida, o materialismo, seu norte é diferente. A escolha do tema da educação justifica-se por tratar-se de algo que ultrapassa a teorização filosófica e busca inserção prática na sociedade, mostrando assim não só as consequências práticas das teses materialistas como também o ideal de sociedade proposto por cada autor. Aqui, apontamos para as principais diretrizes sobre a construção de uma educação institucional em De l’Esprit (1754) e De l’Homme (1771), de Helvétius, nas Em Reflexions sur le livre De l’Esprit (1877) e Refutations suivre l’ouvrage intitule De l’Homme (1877)1, e em outras obras de Diderot. 1 As críticas reunidas de Diderot foram publicadas apenas postumamente. Estima-se que a segunda, dedicada à De l’Homme foi redigida em um longo período, que coincide com a redação do Plan d’Université (1775) e Elements de Phisiologie (1875). (shrink)

Este artigo apresenta uma discussão historiográfica sobre a fonte histórica conhecida como Epítome Heidelberg, um documento grego do século XV de autoria disputada e que trata dos primórdios do período helenístico. Propõe especialmente avançar no debate a partir da tese de Pat Wheatley ao inserir o documento em epígrafe em uma breve discussão conceitual e metodológica sobre epítomes e fragmentos na historiografia grega.

Neste artigo procura-se responder ao desafio da leitura de Heidegger no que concerne à possibilidade de uma relação entre ontologia e ética.O autor investiga a possibilidade da colocação do problema de tal relação,privilegiando a noção heideggeriana de liberdade.

Competitive sports involve physiological, technical and psychological skills, which influence directly on individuals’ performance. This study aims to investigate the levels of perceived stress and Heart Rate Variability before and after matches with victory and defeat in professional eSports athletes. Our hypothesis was that the winners would have better autonomic and stress responses after match, thus corroborating the literature on neurocardiac connections. Fifty male eSport players were selected players from 10 different Brazilian teams. The experiment was carried out in 2 (...) sessions. Firstly, after signing the informed consent form, 24 h before the game, anthropometric, physical activity levels and time of expertise data were recorded only for sample characterization and the players were familiarized with the perceived stress scale—10 and the HRV measurements. Secondly, players performed the PSS-10 and HRV recording at rest by 10 min 60 and 30 min before the game and 10 min after the end of the game. Overall, concerning PSS-10 our findings show that VG had significant reduced scores in post-game time compared to baseline and pre-game times, while DG had significant increased scores in post-game time compared to BL and pre-game times. Regarding HRV, our results demonstrate that VG had significant increase in RR, SDNN, rMSSD, pNN50 and HF, and significant decrease in LF and LF/HF, while DG had a significant decrease in RR, SDNN, rMSSD and HF, and significant increase in LF and LF/HF. It was observed that VG had better HRV responses as well as lower levels of perceived stress, while DG had worst HRV responses and higher levels of perceived stress. (shrink)

Olympe de Gouges publica as Réflexions sur les hommes nègres no ano de 1788. Com ideias abolicionistas, a autora aborda a condição dos escravos negros no Século das Luzes, em um contexto de profusão do ideário dos progressos da razão em todos os campos do saber. Ela evidencia, porém, que os ideais de liberdade, igualdade e fraternidade ainda estavam bastante aquém de serem praticados ao pé da letra.

O manuscrito clandestino Jordanus Brunus redivivus ou Traité des erreurs populaires foi publicado em 1771, não trazendo indicação alguma de sua autoria. Entretanto, a despeito do anonimato da obra, ela tornou-se um dos textos mais famosos dentre a filosofia clandestina do século XVIII, aludindo a um filósofo que foi uma das maiores vítimas da superstição e do fanatismo de sua época: Giordano Bruno. O título do escrito é uma espécie de homenagem ao pensador italiano, mas não há no decorrer da (...) obra uma menção sequer que comprove que o autor anônimo tenha lido uma linha de suas obras, mesmo que seja considerado o elo filosófico de união entre o brunismo da primeira metade do século XVII e o da segunda metade do século XVIII. É em um encadeamento de ideias progressivo no Jordanus Brunus que nos permite encontrar o fio condutor das reflexões do autor: a sua formulação do ateísmo caracteriza-se por sua abordagem não dogmática, dissimulada, preparando o solo para o racionalismo ateu que estaria por vir. O presente artigo limitar-se-á à terceira e quarta partes do manuscrito, nas quais o autor anônimo vai tratar diretamente da questão da existência de deus e fazer diversas objeções às provas de sua existência. (shrink)

O presente artigo aborda a recente decisão do Secretário de Educação do Estado do Paraná de retirar metade da carga-horária das aulas de Artes, Filosofia e Sociologia no Ensino Médio. Ao analisarmos, podemos associar tal medida com a lenta e gradual redução do Ensino Médio a um ensino profissionalizante, e não mais com o desenvolvimento global dos estudantes, afastando-o assim do Ensino Básico.

Physical exercise is seen as the main ally for health promotion, preventing and protecting the organism from several diseases. According to WHO, there is a tendency of constant growth in the elderly population in the coming years. The regular practice of exercises by the elderly becomes relevant to minimize the deleterious effects of the aging process and to increase the fitness index. Recently, the world population started a confrontation against Corona Virus Disease (COVID-19), which is the most significant public health (...) challenge globally. Although social isolation is a reasonable measure in an attempt to stop contamination by COVID-19, this measure has limited the ability of individuals to exercise outdoors or in gyms and health clubs, which increased the risk of developing chronic illnesses related to a sedentary lifestyle. The critical point is that the recent recommendations on exercise prescription to combat the potentially harmful effects of COVID-19 failure to adequately address resistance exercise interventions as home-based exercise strategy. Thus, in this paper, we discussed the physical exercise as medicine if the training status is enough to protect the elderly against COVID-19 infection, about the role of physical activity on immunosuppression. Possible risks for COVID-19 infection, and the old training methods, such as no-load resistance training as possible resistance exercise strategies and high-intensity interval training, as new proposals of home-based exercise interventions, could perform during the current COVID-19 pandemic. (shrink)

The debate over the objects of episodic memory has for some time been stalled, with few alternatives to familiar forms of direct and indirect realism being advanced. This paper moves the debate forward by building on insights from the recent psychological literature on memory as a form of episodic hypothetical thought (or mental time travel) and the recent philosophical literature on relationalist and representationalist approaches to perception. The former suggests that an adequate account of the objects of episodic memory will (...) have to be a special case of an account of the objects of episodic hypothetical thought more generally. The latter suggests that an adequate account of the objects of episodic hypothetical thought will have to combine features of direct realism and representationalism. We develop a novel pragmatist-inspired account of the objects of episodic hypothetical thought that has the requisite features. (shrink)

The questions of whether episodic memory is a propositional attitude, and of whether it has propositional content, are central to discussions about how memory represents the world, what mental states should count as memories, and what kind of beings are capable of remembering. Despite its importance to such topics, these questions have not been addressed explicitly in the recent literature in philosophy of memory. In one of the very few pieces dealing with the topic, Fernández (2006) provides a positive answer (...) to the initial questions by arguing that the propositional attitude view of memory, as I will call it, provides a simple account of how memory possesses truth-conditions. A similar suggestion is made by Byrne (2010) when he proposes that perception and episodic memory have the same kind of content, differing only in degree. Against the propositional attitude view, I will argue that episodic memory does not have propositional content, and therefore, that it is not a propositional attitude. My project here is, therefore, mainly critical. I will show that, if empirical work is to inform our philosophical theories of memory in any way, we have good reasons to deny, or at least to be skeptical, of the prospects of the propositional attitude view of episodic memory. (shrink)

La película es una expresión artística que permite a los estudiantes entrar en contacto con temas sensibles, como la muerte, el duelo y los cuidados paliativos. Este Proyecto de Extensión tiene como objetivo describir la experiencia de la comunidad académica de una Universidad Federal de Río de Janeiro con el Cineclube da Morte. Su propuesta metodológica es producir procesos de aprendizaje con el propósito de difundir y dilucidar temas relacionados con la finitud humana y cualquier tema que permea la muerte (...) para los académicos, ayudándolos en la construcción de ese conocimiento, acogiéndolos a la salud mental y apoyándolos en el dolor derivado de la muerte. Temas difíciles sobre la muerte y la pérdida, que impregnan la vida cotidiana. El Proyecto realiza encuentros mensuales promoviendo la proyección de películas y su reflexión, así como espacios de experiencias personales, donde el público se divide en pequeños grupos de discusión, se comparten historias personales, se introducen conceptos y docentes de enfermería y psicología apoyan y Para casos más complejos, todo este proceso dura una media de 3h30. Al final de las reuniones, se pone a disposición vía correo electrónico un formulario de Google con las preguntas: ¿Qué punto de la discusión te llamó la atención? ¿Qué aprendiste de esta reunión? A través de estas respuestas se está construyendo una base de datos para que pueda haber mejoras. En cada encuentro se viven nuevas experiencias, se comparten nuevas historias y se comienzan a discutir y desmitificar temas tabú como la “muerte”, posibilitando nuevas formas de gestión y atención humanizada de los pacientes en cuidados paliativos y de los distintos duelos vividos. (shrink)

This paper explores the relationship between a prominent version of the relational view of memory and recent work on forms of unsuccessful remembering or memory errors. I argue that unsuccessful remembering poses an important challenge for the relational view. Unsuccessful remembering can be divided into two kinds: misremembering and confabulating. I discuss each of these cases in light of a recent relational account, according to which remembering is characterized by an experiential relation to past events, and I argue that experiential (...) relations do not adequately distinguish between remembering and unsuccessful remembering. This is because there are, on the one hand, cases of remembering that do not instantiate the relevant experiential relations, and, on the other hand, cases of confabulation and misremembering that do instantiate the relevant experiential relations. I conclude by suggesting that any successful relationalist attempt to explain remembering needs to come to grips with unsuccessful remembering. (shrink)

This paper develops a theory of perception that reconciles representationalism and relationalism by relying on pragmatist ideas. I call it the pragmatic view of perception. I argue that fully reconciling representationalism and relationalism requires, first, providing a theory in which how we perceive the world involves representations; second, preserving the idea that perception is constitutively shaped by its objects; and third, offering a direct realist account of perception. This constitutes what I call the Hybrid Triad. I discuss how Charles Peirce’s (...) theory of perception can provide a framework for such a view and I devote the rest of the paper to developing my own pragmatic and Peircean theory of perception. In particular, I argue that considering perception as a continuous temporal process, which essentially involves interaction with the environment, allows us to do justice to the Hybrid Triad. I motivate this view by discussing how a pragmatic theory of perception would deal with issues such as the distinction between veridical and non-veridical experiences and the nature of perceptual objects. (shrink)