From the beginning of the XIV century, many leading works by Latin scholars were translated into Hebrew only a few years after being written. This practice reveals the extraordinary process of philosophical re-acculturation that has its roots in precise ideological and social reasons: implementing contemporary Latin culture rapidly and systematically meant, for late Medieval Hebrew translators, renewing Hebrew wisdom in the light of their Christian neighbours’ thought. This was certainly the purpose of one of the protagonists of Hebrew Scholasticism, Yehudah (...) ben Moses Romano: openly hostile to the philosophical inertia of his Jewish contemporaries, who were still convinced of being the sole holders of the truth bestowed on them from on high, he translated for his co-religionists new knowledge from his Christian colleagues. Particularly intense and sustained were the translations he made of Giles of Rome, which display transversal interests in all aspects of his work. The history of the reception and success of Giles of Rome’s thought on the Jewish world goes far beyond Yehudah Romano’s intellectual project: the reference here is to Yoseph Taitazak, who from his home in Salonica wrote the Porat Yosef, a bizarre Commentary on Ecclesiastes, in which Koholet’s words are used as an occasion for Taitazak to reinterpret the Aristotelian system through a Thomist and Aegidian lens. The inclusion of the Scholastic doctrine in Taitazak’s Commentary on Ecclesiastes, however, responds to a need symmetrically specular to the work of Yehudah Romano: not to proceed with a project of updating Hebrew culture, but to show instead how the Torah is the repository of all knowledge, indeed that the Torah is the knowledge. (shrink)

From the beginning of the XIV century, many leading works by Latin scholars were translated into Hebrew only a few years after being written. This practice reveals the extraordinary process of philosophical re-acculturation that has its roots in precise ideological and social reasons: implementing contemporary Latin culture rapidly and systematically meant, for late Medieval Hebrew translators, renewing Hebrew wisdom in the light of their Christian neighbours’ thought. This was certainly the purpose of one of the protagonists of Hebrew Scholasticism, Yehudah (...) ben Moses Romano: openly hostile to the philosophical inertia of his Jewish contemporaries, who were still convinced of being the sole holders of the truth bestowed on them from on high, he translated for his co-religionists new knowledge from his Christian colleagues. Particularly intense and sustained were the translations he made of Giles of Rome, which display transversal interests in all aspects of his work. The history of the reception and success of Giles of Rome’s thought on the Jewish world goes far beyond Yehudah Romano’s intellectual project: the reference here is to Yoseph Taitazak, who from his home in Salonica wrote the Porat Yosef, a bizarre Commentary on Ecclesiastes, in which Koholet’s words are used as an occasion for Taitazak to reinterpret the Aristotelian system through a Thomist and Aegidian lens. The inclusion of the Scholastic doctrine in Taitazak’s Commentary on Ecclesiastes, however, responds to a need symmetrically specular to the work of Yehudah Romano: not to proceed with a project of updating Hebrew culture, but to show instead how the Torah is the repository of all knowledge, indeed that the Torah is the knowledge. (shrink)

The identification of astrology with an ideology for dependence, proposed by Adorno in a 1975 essay, which was apparently eccentric compared to the rest of his production, offers an opportunity to discuss the (far from unequivocal) approach to political astrology in the philosophical-scientific literature of the Jewish Middle Ages. Reviewing some of the main positions in this respect, it will turn out that, beyond Adorno’s reductive interpretation, the public dimension of astrology instead testifies to the independence of the Land of (...) Israel from all that is not God or – in a diametrically opposite perspective, which links the Jewish people to the most general and powerful astral determinations – their absolute independence from the accidental processes of time. (shrink)

1. 1901-1910 -- 2. 1911-1920 -- 3. 1921-1930 -- 4. 1931-1943 (2 v.).

First published in 2005, Economics and Social Interaction is a fresh attempt to overcome the traditional inability of economics to deal with interpersonal phenomena that occur within the sphere of markets and productive organizations. It makes use of traditional economic concepts for understanding interpersonal events, while venturing beyond those concepts to give a better account of personalised interactions. In contrast to other books, Economics and Social Interaction offers the reader a rigorous effort at extending economic analysis to a difficult field (...) in a consistent manner, sensitive to insights from other behavioural and social sciences. This collection represents an important contribution to a growing research agenda in the social sciences. (shrink)

Recent years have witnessed a revival of interest in the method of explication as a procedure for conceptual engineering in philosophy and in science. In the philosophical literature, there has been a lively debate about the different desiderata that a good explicatum has to satisfy. In comparison, the goal of explicating the concept of explication itself has not been central to the philosophical debate. The main aim of this work is to suggest a way of filling this gap by explicating (...) ‘explication’ by means of conceptual spaces theory. Specifically, I show how different, strictly-conceptual readings of explication desiderata can be made precise as geometrical or topological constraints over the conceptual spaces related to the explicandum and the explicatum. Moreover, I show also how the richness of the geometrical representation of concepts in conceptual spaces theory allows us to achieve more fine-grained readings of explication desiderata, thereby overcoming some alleged limitations of explication as a procedure of conceptual engineering. (shrink)

TRANSLATED FROM THE ITALIAN OF BENEDETTO CROCE BY DOUGLAS AINSLIE B.A. (OXON.).

In this study we empirically map the field of media and communication studies by focusing on relationships between cognitive dimensions on the one hand and material dimensions on the other. Our analysis, which focuses on the field of MCS in Switzerland, identifies two clusters of research institutions representing distinct strands of research in the field. Results show how these two strands differ in terms of their resource base, institutional positioning and recognition, teaching and transfer activities, as well as activities of (...) scientific production. Similarities and differences in these dimensions serve to explain the general evolution of the field. (shrink)

Teaching and research are organised differently between subject domains: attempts to construct typologies of higher education institutions, however, often do not include quantitative indicators concerning subject mix which would allow systematic comparisons of large numbers of higher education institutions among different countries, as the availability of data for such indicators is limited. In this paper, we present an exploratory approach for the construction of such indicators. The database constructed in the AQUAMETH project, which includes also data disaggregated at the disciplinary (...) level, is explored with the aim of understanding patterns of subject mix. For six European countries, an exploratory and descriptive analysis of staff composition divided in four large domains (medical sciences, engineering and technology, natural sciences and social sciences and humanities) is performed, which leads to a classification distinguishing between specialist and generalist institutions. Among the latter, a further distinction is made based on the presence or absence of a medical department. Preliminary exploration of this classification and its comparison with other indicators show the influence of long term dynamics on the subject mix of individual higher education institutions, but also underline disciplinary differences, for example regarding student to staff ratios, as well as national patterns, for example regarding the number of PhD degrees per 100 undergraduate students. Despite its many limitations, this exploratory approach allows defining a classification of higher education institutions that accounts for a large share of differences between the analysed higher education institutions. (shrink)

This paper reports on an experiment concerning the social construction of statistical definitions, where the first census of Higher Education Institutions in Europe has been developed. It conceptualizes the construction of indicators as a social process of definitions and boundaries’ negotiation, involving value judgments, social and political opinions, as well as practical interests and power strategies of actors. The paper exemplifies this process on three issues, namely the social demand for establishing a census, the controversy concerning the definition of a (...) perimeter as well as the selection of indicators, and the nature of comparability judgments. We first conclude that the socio-political dimension has to be explicitly taken into account when designing statistical systems; second, that social scientists involved in this process need to openly recognize the conflicts around the definition of indicators; third, that the objectified and taken for granted status of indicators makes them a powerful instrument to influence policy decisions and, that indicator designers need to make their own value judgments and interests fully transparent. (shrink)

Mark Wilson presents a highly original account of conceptual behavior that challenges many received views about concepts in analytic philosophy. Few attempts have been made to rationally reconstruct Wilson’s framework of patches and facades within a precise semantic framework. I will show how a modified version of the structuralist framework offers a semantic reconstruction of scientific theories capable of modeling Wilson’s ideas about conceptual behavior. Specifically, I will argue that Theory-Elements and a modified version of Theory-Nets explicate respectively Wilson’s patches (...) and facades. I will also demonstrate how several wandering phenomena described by Wilson can be adequately reconstructed within my framework. (shrink)

This work extends theory about entrepreneurship across formal and informal institutional boundaries. While research has identified formal, informal, and renegade economies, we introduce the concept of the controversial economy, defined as the set of legal but illegitimate activities through which actors exploit opportunities. We explain the existence of the controversial economy, its prevalence, and provide examples. We explore how and why entrepreneurs may exploit opportunities in the controversial economy based on individual and opportunity-related attributes. Finally, we identify several theoretical perspectives (...) and research questions as an initial research agenda for the controversial economy. (shrink)

Recent years have witnessed a revival of interest in the method of explication as a procedure for conceptual engineering in philosophy and in science. In the philosophical literature, there has been a lively debate about the different desiderata that a good explicatum has to satisfy. In comparison, the goal of explicating the concept of explication itself has not been central to the philosophical debate. The main aim of this work is to suggest a way of filling this gap by explicating (...) ‘explication’ by means of conceptual spaces theory. Specifically, I show how different, strictly-conceptual readings of explication desiderata can be made precise as geometrical or topological constraints over the conceptual spaces related to the explicandum and the explicatum. Moreover, I show also how the richness of the geometrical representation of concepts in conceptual spaces theory allows us to achieve more fine-grained readings of explication desiderata, thereby overcoming some alleged limitations of explication as a procedure of conceptual engineering. (shrink)

This essay examines the place of Sallust in Machiavelli's political theory. Such an examination is necessary and fruitful for two basic reasons. First, the interpretative and secondary literature on Machiavelli's classical sources has neglected, with very few exceptions, the influence and role Sallust may have played in the formulation of Machiavelli's thinking. Second, the essay argues that Sallust is important to Machiavelli's attempt to recover republican liberty. At the core of Machiavelli's project to discover 'new modes and orders' is the (...) fundamental Roman republican antithesis between libertas and dominatio. The very critique of dominatio presupposes a conception of libertas without which such a critique would be impossible. Sallust is a useful source for Machiavelli's inquiry into the political, social and military determinants foRA vivere libero e civile. Elements of such a political life are prefigured in Sallust's conception of republican politics, where 'cives cum civibus de virtute certabant' -- that is, where robust competition and healthy conflict express the virtus and the bonae artes of the body politic. In effect, Sallust is important to Machiavelli both as a historian who provides a useful critique of monarchy and despotism, and as a source through which Machiavelli is able to develop his conception of politics in general, and of republican politics in particular. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.2 (2000) 305-326 [Access article in PDF] Logos and Kratos: Gramsci and the Ancients on Hegemony Benedetto Fontana * The purpose of this paper is to locate Gramsci's concept of hegemony, and its related ideas of civil society, the national-popular and the people-nation, within the political thought of classical antiquity. 1 In so doing, the paper seeks to identify strands or elements (...) within aspects of ancient political thought which may usefully be seen as conceptual prefigurations or as political anticipations of Gramsci's hegemony. It will show that Gramsci shares with the ancients specific theoretical, linguistic, and intellectual topoi. Hegemony has hitherto been located within the context, both theoretical and historical, of debates and controversies arising out of the Marxist and later Leninist revolutionary tradition. It is rightly seen as a notion developed by Gramsci to explain revolutionary failure in Italy and in the West generally, and consequently its antecedents are traced to the problems attendant upon the collapse of the Second International and the rise of Bolshevism in Russia. 2 While such an approach has been useful in revealing the immediate (both political and tactical) constraints acting upon Gramsci's thinking, it has overlooked passages in his writings which reveal an interest in, and [End Page 305] familiarity with, philosophical and theoretical themes originally formulated and elaborated by classical political thought.I. In a note entitled "Passage from Knowing to Understanding and to Feeling and vice versa from Feeling to Understanding and to Knowing" Gramsci establishes a distinction between intellectuals who "know" and the "people-nation" that "feels." The former may know but do not always understand or feel, while the latter may feel but does not always know. The intellectual, in order to know something politically and socially, not merely abstractly or philosophically, must understand it with feeling and passion. As Gramsci writes: The intellectual's error consists in believing that one can know without understanding and even more without feeling and being impassioned (not only for knowledge in itself but also for the object of knowledge); in other words that the intellectual can be an intellectual (and not a pure pedant) if distinct and separate from the people-nation, that is, without feeling the elementary passions of the people, understanding them and therefore explaining and justifying them in the particular historical situation and connecting them dialectically to the laws of history and to a superior conception of the world, scientifically and coherently elaborated--i.e. knowledge. One cannot make politics-history without this passion, without this sentimental connection between intellectuals and people-nation. 3The merely abstract knowledge of the intellectual becomes life and politics when linked to the experiential and passionate feelings of the people. At the same time, the feeling-passion of the people acquires the character of knowledge. Of course such a formulation is reminiscent of Marx's comments in the Theses on Feuerbach. 4 The dyadic relation between intellectual and people-nation, and between knowledge and feeling-passion, both parallels and informs the relation between common sense and good sense. Common sense is opinion which is incoherent and ambiguous 5 but which may nevertheless contain elements of truth to the extent that they are proliferated throughout a people. Good sense, on the other hand, is the common sense of the people as their passion and experience are imbued with knowledge and reason--that is, as the people begin to "think" coherently by producing their own intellectuals, the organic intellectual, or the democratic philosopher. 6 [End Page 306]Gramsci recalls the problem originally posed by Plato and Aristotle and running through the entire history of Western political thought up to thinkers as diverse as Hegel, Nietzsche, Weber, and Croce: namely, the relation between knowledge and politics, philosophy and rhetoric, ruler and people, reason and desire/appetite. 7 This relation poses the question regarding the role and status of reason. It is the way reason (the logos as transcendent reason or as speech and language) is perceived that moves the theory in either an ossified (absolutist... (shrink)