This introduction aims to familiarize readers with basic dimensions of variation among pictorial and diagrammatic representations, as we understand them, in order to serve as a backdrop to the articles in this volume. Instead of trying to canvas the vast range of representational kinds, we focus on a few important axes of difference, and a small handful of illustrative examples. We begin in Section 1 with background: the distinction between pictures and diagrams, the concept of systems of representation, and that (...) of the properties of usage associated with signs. In Section 2 we illustrate these ideas with a case study of diagrammatic representation: the evolution from Euler diagrams to Venn diagrams. Section 3 is correspondingly devoted to pictorial representation, illustrated by the comparison between parallel and linear perspective drawing. We conclude with open questions, and then briefly summarize the articles to follow. (shrink)

RESUMEN El tema principal de este trabajo es la posición que suele atribuirse a Antístenes de que es imposible contradecir o decir falsedades y su vinculación con el problema metafísico central del Sofista, el del No Ser. La imposibilidad de contradecir es presentada como la posición opuesta a la de la sofística entendida como contradictor en Sof., 232b y ss., cuyo relativismo es asociado con la figura de Protágoras, más específicamente con su tesis de que sobre cualquier cuestión hay dos (...) argumentos opuestos entre sí. Nos proponemos argumentar a favor de la hipótesis de que esta posición que en el diálogo es atribuida a Parménides es la de Antístenes, discípulo de Sócrates y rival teórico de Platón. ABSTRACT The main subject of this article is the philosophical view often attributed to An-tisthenes that it is impossible to contradict and to speak falsely and it's link to the Sophist's nodal metaphysical problem, that ofNot Being. The impossibility of contradiction is presented as the opposite position to sophistry as contradiction, thus defined in So/, 232b ff., which is attributed to Protagoras, specifically to his statement that about any subject there are two opposite lógoi. We will argue that this position that is attributed to Parmenides in this dialogue belongs to Antisthenes, who was Socrates' disciple and Plato's theoretic rival. (shrink)

In this paper we aim to show that motor intentionality, as the underlying ground for social cognition, can be explained through the predictive engagement model. Sensorimotor processes seem to play central roles in social interaction, cognition and language. We question the phenomenological role of the body in social cognition and further investigate a causal neural explanation. We will adopt a different perspective by linking the role of the body and intercorporeality with recent findings in philosophy of neuroscience under the predictive (...) brain hypothesis. In fact, the living body seems to entertain a dialogical and enactive relationship with the surrounding context, as well as with neural circuits actively responding to external stimuli. The body is thus configured as a living organism, and not as a mere biological substratum, offering to phenomenology and empirical sciences further confirmations of the possibility-and need-for a cooperation. (shrink)

Structural changes in the spiritual life of the world and Ukraine reflect the paradigmatic directions of the development of society at the global and local, community and individual levels. In this unique dynamics of transformation processes, special attention is given to issues related to the peculiarities of modern consciousness, including religious, which in the conditions of socio-cultural changes acquires new qualitative traits in all forms of expression. After all, the world, which is undergoing large-scale globalization transformations, is in search of (...) new meanings of its existence, a new humanistic image, a new holistic multidimensional anthropological concept. The problem of youth religious consciousness, which our research is aimed at, has recently become one of the most urgent ones. Therefore, the inner world of man, his ideological maxims and moral values, determine the direction of transformation not only of a particular individual, but of all humanity. (shrink)

At the beginning of the 21st century, when mankind faced with persistent misconceptions and misunderstandings and contradictions in the field of religion and culture, issues of tolerance and non-discrimination, freedom of religion and belief, the place of religion and educational technologies in the formation of interfaith agreement became relevant. It should be noted that education has always played a leading role in the transfer from generation to generation and consolidation of historically stable cultural and religious values, in training people in (...) the successful functioning of the society and culture in question. (shrink)

Em O olho e o espírito, Maurice Merleau-Ponty dialoga com o Grande Racionalismo, principalmente, com Descartes, critica as pretensões ingênuas da ciência do começo do século XX, de reproduzir fenômenos em laboratório, e rende tributo à pintura, essa forma de expressar que mostra à filosofia seu próprio ponto de partida: o vivente no mundo, que conjuga os verbos “eu vejo” com o “eu posso”. Somos, ao mesmo tempo, vidente e visível e nos deslocamos, mesmo que com o olhar; outrossim tocamos (...) e somos tocados num entrelaçamento que forma o quiasma do sensível. E para construir sua ontologia, Merleau-Ponty discorda de todo ponto de vista de sobrevôo, que transforma as coisas em objetos a serem analisados por sujeitos, e valoriza a atividade do pintor que se funde com a pintura ao usar seu corpo para pintar, pois que fornece elementos para sua filosofia em que o vidente não se diferencia do visível, o sujeito do objeto, o eu do mundo. E nesse uso da pintura para expressar sua filosofia, Merleau-Ponty ganha como adepto Gilles Deleuze, crítico da fenomenologia, mas não desse mundo em fusão promovido por suas filosofias e pela pintura. (shrink)

Las tesis de Lévinas sobre la violencia han sido frecuentemente vinculadas con su noción de totalidad. Postulamos que si bien la violencia está en relación con la crítica a la filosofía de la totalización, no puede reducirse a ella. Mientras el concepto de totalidad refiere al ejercicio del poder y la dominación, la cuestión de la violencia remite a una situación extrema, que Lévinas vincula con el asesinato en cuanto solución final. Esto supone sostener la impotencia de la totalización frente (...) a la absoluta alteridad del otro hombre, lo que permite pensar la relación mismo-otro bajo una nueva y paradójica lógica jurídica. Ella tiene como principio el mandato “no matarás”, y demuestra que la violencia es el verdadero problema de la ética. Sin embargo, la de Lévinas no es una ética ingenua que postularía una pura no-violencia en el origen. Siguiendo a J. Derrida y respondiendo a sus demandas, mostraremos como la ética de Lévinas puede entenderse como una violencia crítica de la violencia del asesinato. (shrink)

A key question in the theory of migration and in public debates on immigration policies is when migration can be said to be voluntary and when, conversely, it should be seen as nonvoluntary. In a previous article, we tried to answer this crucial question by providing a list of conditions we view as sufficient for migration to be considered nonvoluntary. According to our account, one condition that makes migration nonvoluntary is when people migrate because they lack acceptable alternatives to doing (...) so. In this article, we take the opportunity to further explore and clarify this crucial condition. More specifically, we focus on two main sets of questions. First, we ask whether migration is always voluntary when it serves goals that are voluntarily chosen, and whether those who decide to migrate voluntarily but only have the option of choosing among a limited set of dangerous, harmful, or illegal means for doing so, can be said to be forced to choose those means. Second, we ask whether what counts as “nonacceptable” alternatives should also include cases in which people could have their needs and fundamental rights met, but at the cost of betraying their moral principles or conceptions of the good. (shrink)

In Aristotle and Menander on the Ethics of Understanding , Valeria Cinaglia offers a parallel study of Menander’s New Comedy and Aristotle’s philosophy and she explores the depth and implications of their analogies in subjects ranging from epistemology and psychology to ethics.

There have been recurrent reports of fragilities in the Brazilian health system, especially in public institutions. In this commentary, I argue that moral distress in nursing in Brazil can still be considered an innovative and important subject of study. I also highlight the relevance of engaging educational institutions in the development of policies about environmental sustainability. It is relevant to continue studying moral distress in nursing and in health care generally in order to contribute to the transformation of reality by (...) confronting the multiple common situations in the work environment that are recognized by many as morally problematic because they infringe upon the rights of people, patients, and health care professionals and are an affront to environmental health. (shrink)

Before 1250, even with a statutorily restricted field of research, the Arts masters of Paris included in their teaching a certain number of philosophical disciplines. Courses imposed on Arts masters included ethics, using Aristotle’s Nicomachean Ethics. Commenting on this text, Arts masters would interpret it and teach their own doctrine of “happiness”, involving concepts not always in agreement with those of the theologians. Taking into account the controversial context of the University of Paris, we focus in this paper on the (...) opinions of Arts masters in both their differences and their agreements with the theologians, regarding the concept of happiness. Résumé Avant 1250, même avec un champ d’études statutairement restreint, les maîtres ès arts de Paris abordaient un certain nombre de disciplines philosophiques. Parmi les enseignements prescrits à ces maîtres se trouvait l’éthique, étudiée dans l’Éthique à Nicomaque d’Aristote. En interprétant ce texte, les maîtres ès arts enseignaient ce qu’ils comprenaient comme « bonheur » en utilisant un réseau de concepts pas toujours en accord avec celui des théologiens. Autour du concept de bonheur, nous tentons ici d’observer les différences et les ressemblances dont témoignent — dans le contexte controversé de l’Université de Paris — les ouvrages pertinents des maîtres ès arts par rapport à l’opinion des théologiens. (shrink)

In this article, I will discuss the relationship between mathematical intuition and mathematical visualization. I will argue that in order to investigate this relationship, it is necessary to consider mathematical activity as a complex phenomenon, which involves many different cognitive resources. I will focus on two kinds of danger in recurring to visualization and I will show that they are not a good reason to conclude that visualization is not reliable, if we consider its use in mathematical practice. Then, I (...) will give an example of mathematical reasoning with a figure, and show that both visualization and intuition are involved. I claim that mathematical intuition depends on background knowledge and expertise, and that it allows to see the generality of the conclusions obtained by means of visualization. (shrink)

Resumen: El siguiente trabajo aborda la relación que tiene la violencia con el lenguaje y el discurso en la obra de Derrida, específicamente desde las nociones tempranas de violencia originaria, archi-violencia y violencia trascendental, con el fin de abrir la perspectiva de su análisis hacia una reflexión desde el problema del origen del sentido y su despliegue textual.La cuestión de la violencia será enfocada en torno a dos aspectos de la obra de Derrida: 1) la tesis general sobre la economía (...) en la que la violencia de origen está expuesta y se despliega, cuestión que desarrollaremos a partir de la relación teórica de Derrida con Lévi-Strauss; y 2) algunas notas más detalladas sobre la génesis del concepto de violencia, que es adoptado por Derrida en discusión directa con la tradición fenomenológica, especialmente con Husserl y Levinas. Todo, además, en el contexto de ciertas notas metodológicas sobre la herencia que no son periféricas, sino que permiten una aproximación más completa desde una idea de génesis de la violencia de la génesis.: In this paper, I approach the concept of violence in connection with deconstruction as a condition of possibility of meaning. I track the genesis and structure of different formulations of the concept presented in the early works of Derrida, such as ‘original violence’, ‘transcendental violence’, and ‘archi-violence’. I present some key points on this topic emphasizing two features: 1) the overall thesis about the economy in which violence is exposed and developed, in dialogue with the ideas of Lévi-Strauss; and 2) some more detailed notes about the genesis of the concept of violence, which is adopted by Derrida in direct discussion with the phenomenological tradition, especially with Husserl and Levinas. Both subjects are also involved with certain methodological elements that I think cannot be avoided in Derrida’s philosophy, because they are integral to deconstruction itself. This will give us a full view of the problem of the idea of a genesis of the violence of genesis. (shrink)

Postmodern sentiment in Ukraine is predominantly the young generation, which is concentrated in large cities. It is urbanization that creates the preconditions for the development of cultural and ideological pluralism and individual autonomy. In the diversity of existing worldview paradigms, young people seek to find themselves, including spiritually. In this regard, religion, as a spiritual phenomenon, is inevitably a field of interest for the younger generation.

The activities of religious organizations are aimed primarily at augmenting spiritual values, but are also relevant to the needs of a person's social life. For many centuries, social issues have been important, and they remain relevant today. Right now, they are receiving special attention, because the level of social life in Ukraine is not the best. In this case, the role of the Church as a social institution is ancillary to the healing of society.

This article reflects on the relationships between hegemonic masculinity, technologies and masturbation. It is established that this sexual practice has been determined by a series of powers and "myth loops" that, especially affecting cis-hetero men, have limited the emancipatory possibilities of self-pleasure. The text provides a general historical overview to review relevant gender differences regarding to masturbation, and focuses specifically on the Chilean case, their traditions, norms, evaluations and stereotypes to review the emergence of hegemonic male masturbatory practices. These and (...) their performativities will reveal a series of incongruities that take the body back to mandates associated with a control paradigm, which hinder an optimal development of both autoerotics and shared sexuality. (shrink)

Como é possível a mente ser constituída por afetos contrários? Para entender em que circunstâncias acontece a “flutuação do ânimo”, sua ação no campo da imaginação, sua dependência do conatus e da consciência e seu peso ontológico, propusemo-nos à análise do conjunto de proposições que vai da P14 à P18 da parte III da Ética de Espinosa. A flutuação do ânimo ocorre por obra da variação do conatus, ou seja, do esforço do indivíduo de perseverar na existência em seu duplo (...) aspecto: mecânico e dinâmico, cujo desempenho leva à transitividade dos afetos-paixão e da consciência, o que é evidenciado na leitura deleuzeana. (shrink)

Este artigo propõe uma discussão sobre jornalismo e subjetividade a partir de uma argumentação que considera que, embora o discurso hegemônico sobre a instituição se construa a partir do ideal da objetividade, de um texto constituído apenas pelos fatos e cujo autor deixa de ser sujeito para assumir a identidade de jornalista, a subjetividade foi sempre constituidora do texto jornalístico. Assim, pensando a partir dos estudos culturais o jornalismo como uma instituição social com formas, valores e funções conformados historicamente, e (...) os sujeitos como indivíduos que se reconhecem a partir de uma ampla rede de relações de poder, de tradições culturais, de representações de identidades, argumentamos que, em um contexto cada vez maior de centralidade dos sujeitos na cultura contemporânea, os discursos sobre si tem sido uma forte tendência também no jornalismo. (shrink)

The author deals with both philosophical and dramatic texts in addressing this question. These texts formulate the impossibility of acting in terms of the difficulty of the passage à l'acte, which each inflects differently.

Authentic human life is the open-ended dialogue. Life by its very nature is dialogic. To live means to participate in dialogue: to ask questions, to head, to respond, to agree, and so forth. In this dialogue a person participates wholly and throughout his whole life: with his eyes, lips, hands, soul, spirit, with his whole body and deeds. He invests his entire self in discourse, and this discourse enters into the dialogic fabric of human life, into the world symposium. (Bahktin, (...) 1984, p. 283)... (shrink)

El decir que todos y todas hemos nacido de mujer parece una perogrullada. Esta es, como lo expresa Rich, la única experiencia unificadora, innegable, compartida por mujeres y hombres: aquellos meses que pasamos dentro del cuerpo de una mujer, desarrollándonos. Sin embargo, es usual encontrar en el discurso cívico de las ciudades griegas, la idea de que la mujer no tiene relación alguna con el origen de la especie. Las mujeres son con frecuencia representadas como un grupo separado y cerrado (...) sobre sí mismo, el genos gynaikon, que viene a agregarse al anthropos genos una vez que este ya existe. La hipótesis del presente escrito sostiene que hay dos aspectos conceptuales que acompañan la narrativa del genos gynaikon: (i) la ambigüedad en la clasificación del grupo de las mujeres y (ii) el lugar secundario que se les asigna respecto del origen de la humanidad. Como objetivo general propongo mostrar que el tópico del genos gynaikon está presente, a través de estos aspectos conceptuales, en la concepción platónica y aristotélica de la reproducción y la diferencia sexual. (shrink)

O advento da sociedade em rede promoveu mudanças significativas na experiência-com-o-mundo. Observa-se nos últimos anos a crescente toxidade no ambiente informacional, marcado tanto pela vivência tóxica da informação que circula legalmente nas redes sociais como por informações que intoxicam os indivíduos e grupos. O objetivo é discutir, em tempos de pós-verdade e da sociedade non-stop, o aspecto tóxico da informação, que ao tornar o ambiente informacional tóxico, adoece indivíduos e também as sociedades democráticas, ao esmaecer a empatia para com os (...) demais e de pôr em risco a própria ideia de democracia e de vida partilhada de modo democrático. A proposta é discutir a intoxicação pela informação não pelo excesso (infoxicação), mas pelo que nomeio informação tóxica, i.e., o aspecto tóxico da informação e de ambiente informacional tóxico tendo como referência os discursos de ódio. Para tanto serão consideradas a desconstrução de experiências de estados democráticos mediante o crescimento da circulação de discursos de ódio e de discursos de ódio fascistas; o crescimento da desinformação; o crescimento da circulação de notícias fraudulentas (Fake news) e de notícias falsas (por exemplo, as não endossadas pelos saberes científicos, como o terraplanismo, a ideia da supremacia branca); os robots e os algoritmos. (shrink)

Public deliberation has been defended as a rational and noncoercive way to overcome paradoxical results from democratic voting, by promoting consensus on the available alternatives on the political agenda. Some critics have argued that full consensus is too demanding and inimical to pluralism and have pointed out that single-peakedness, a much less stringent condition, is sufficient to overcome voting paradoxes. According to these accounts, deliberation can induce single-peakedness through the creation of a ‘meta-agreement’, that is, agreement on the dimension according (...) to which the issues at stake are ‘conceptualized’. We argue here that once all the conditions needed for deliberation to bring about single-peakedness through meta-agreement are unpacked and made explicit, meta-agreement turns out to be a highly demanding condition, and one that is very inhospitable to pluralism. (shrink)

Un supuesto común dentro del debate interpretativo en torno a la descripción epicúrea de la amistad es que el hedonismo que promulgaba esta escuela implicaba al egoísmo como su consecuencia conceptual y doctrinal necesaria. Este trabajo plantea que la amistad epicúrea, lejos de ser un concepto que contradice su propio sistema, ilumina zonas del hedonismo que habían sido oscurecidas por este supuesto. Por esto, el objetivo de esta investigación es disolver –y no resolver– el problema de la coherencia entre el (...) concepto epicúreo de amistad y el hedonismo supuestamente egoísta. La primera parte de este trabajo está dedicada a describir por lo menos una parte de la discusión académica en torno al concepto epicúreo de amistad. Así, la segunda parte procura cuestionar, a partir de textos epicúreos que versan sobre la amistad y la justicia, la suposición de que Epicuro y los epicúreos basaban su sistema en el egoísmo. Finalmente, en la conclusión, se sintetizan los resultados del cuestionamiento y se plantean algunas consecuencias que la disolución del mentado problema podría tener en futuras investigaciones sobre la dimensión social del placer en Epicuro. (shrink)

It is often argued that in order to prevent migration from having social dumping effects, a strict enforcement of equal labour and welfare rights for both migrants and local workers is required. However, we claim that the specific circumstances of those migrants who engage in temporary migration may require a regime of special rights and labour standards that protect and further their distinctive interests and needs. We defend this claim by appealing to the principle that labour and welfare rights should (...) accommodate the life plans of workers and we show that not only these special arrangements are fairer to the migrants involved, but they could also help to prevent social dumping. (shrink)

Within the broader scope of joint actions, there is a particular kind, i.e. transgenerational actions, the realization of which requires a long time span and, consequently, a complex and peculiar subject. This paper starts from the detailed definition of transgenerational actions, such as complex, long-term, and asymmetrical actions and aims at outlining a theory of their subject. Such a theory, without embracing the principles of holism, is able to give account of subjects’ specificities. In particular, this is possible if we (...) focus on the notion of end, as defined by Seumas Miller. The paper will then examine an example of transgenerational action to highlight how a theory which is both non-reductionist and non-holistic allows us to address the question of responsibility – and therefore of normativity, so pressing when it comes to social issues – from another point of view: the phenomenological one. Not implying a notion of collective responsibility, like the one held by traditional plural subject theories, this point of view focuses on the possibility of stimulating the sense of responsibility in the individuals who constitute the collective subject. (shrink)

This essay aims to vindicate the importance of a theory of ordinary citizens' political prudence in a democratic society. It follows a reconstructive method, by looking at the full range of powers and decisions that are enabled by democratic rights in order to show that in contemporary democracies there is room for the exercise of political prudence by ordinary citizens. By the same method, it also reconstructs the main traits and manifestations of citizens' political prudence in the everyday politics of (...) our democracies. Theorizing citizens' political prudence is important for detecting and correcting the ways in which the citizens of a democratic society, as well as its institutions, may fail to fulfil the mandates of such an essential political virtue. (shrink)