Neste esboço de teodiceia que deveria intitular-se "Amorim Viana", Sampaio Bruno critica o optimismo leibniziano daquele autor para quem o mal não tinha essência real.nesta "teosofia", ou "teurgia" mística e heterodoxa, Bruno contesta a "creatio ex nihilo", propondo a Cisão como mistério primordial, causa da degradação do Espírito puro e de todos os outros seres. Aliado aos temas da Cisão e do Mal, o Tempo surge como categoria fundamental.A razão e a revelação, a "sofia" e a profecia, entrelaçam-se (...) paradoxalmente nesta "teurgia" mística em que a Cisão, o Tempo e o Mal são as coordenadas ônticas de uma viagem quase iniciática do visível ao invisível, do racional ao meta-racional, da razão ao místério. /// Dans cette esquisse de théodicée qui devrait s'intituler "Amorim Viana", Sampaio Bruno critique l'optimisme leibnizien de cet auteur, pour lequel le mal n'avait pas d'essence réelle.Dans cette "théosophie" ou "théurgie" mystique et hétérodoxe, Bruno conteste la dégradation du pur Esprit et de tous les autres êtres. En liaison avec les thèmes de la Scission et du Mal, le Temps surgit comme catégorie fondamentale.La raison et la révélation, la "sophia" et la prophétie, s'entrelacent paradoxalement en cette "théurgie" mystique dans laquelle la Scission, le Temps et le Mal sont les coordonnées ontiques d'un voyage pour ainsi dire initiatique du visible à l'invisible, du rationnel au métarationnel, de la raison au mystère. /// In this sketch of theodicy which should rather be entitled "Amorim Viana", Sampaio Bruno does criticize the leibnizian optimism of that author for whom the evil had no real essence.In this "theosophy" or mystical and heterodoxal "theurgy", Bruno denies the "creatio ex nihilo", and proposes the Scission as primary mystery, cause of the degradation of pure Spirit and all other beings. Associated to the subjects of Scission and Evil, Time appears as a fundamental category.The reason and the revelation, the "sophia" and the prophecy, interlace themeselves paradoxally in this mystical "theurgy" in wich the Scission, the Time and Evil are ontical coordenates of a fast initial journey from the visible to the invisible, from the rational to the meta-rational, from reason to the mystery. (shrink)

This paper starts with one of Chalmers’ basic points: first-hand experience is an irreducible field of phenomena. I claim there is no ‘theoretical fix’ or ‘extra ingredient’ in nature that can possibly bridge this gap. Instead, the field of conscious phenomena requires a rigorous method and an explicit pragmatics for its exploration and analysis. My proposed approach, inspired by the style of inquiry of phenomenology, I have called neurophenomenology. It seeks articulations by mutual constraints between phenomena present in experience and (...) the correlative field of phenomena established by the cognitive sciences. It needs to expand into a widening research community in which the method is cultivated further. (shrink)

In this book Bruno Latour brings together these different approaches to provide a lively and challenging analysis of science, demonstrating how social context..

A summation of the work of one of the most influential and provocative interpreters of science, it aims at saving what is good and valuable in modernity and ...

From the book: What is to be done with political ecology? Nothing. What is to be done? Political ecology!

The combination of increased availability of large amounts of fine-grained human behavioral data and advances in machine learning is presiding over a growing reliance on algorithms to address complex societal problems. Algorithmic decision-making processes might lead to more objective and thus potentially fairer decisions than those made by humans who may be influenced by greed, prejudice, fatigue, or hunger. However, algorithmic decision-making has been criticized for its potential to enhance discrimination, information and power asymmetry, and opacity. In this paper, we (...) provide an overview of available technical solutions to enhance fairness, accountability, and transparency in algorithmic decision-making. We also highlight the criticality and urgency to engage multi-disciplinary teams of researchers, practitioners, policy-makers, and citizens to co-develop, deploy, and evaluate in the real-world algorithmic decision-making processes designed to maximize fairness and transparency. In doing so, we describe the Open Algortihms project as a step towards realizing the vision of a world where data and algorithms are used as lenses and levers in support of democracy and development. (shrink)

The study of conscious experience per se has not kept pace with the dramatic advances in PET, fMRI and other brain-scanning technologies. If anything, the standard approaches to examining the 'view from within' involve little more than cataloguing its readily accessible components. Thus the study of lived subjective experience is still at the level of Aristotelian science, leading to a widespread scepticism over the possibility of a truly scientific study of conscious experience. Drawing on a wide range of approaches -- (...) from phenomenology to meditation -- The View From Within examines the possibility of a disciplined approach to the study of subjective states. The focus is on the practical issues involved. (shrink)

I argue against the interpretation of propositions as intentions and proof-objects as fulfillments proposed by Heyting and defended by Tieszen and van Atten. The idea is already a frequent target of criticisms regarding the incompatibility of Brouwer’s and Husserl’s positions, mainly by Rosado Haddock and Hill. I raise a stronger objection in this paper. My claim is that even if we grant that the incompatibility can be properly dealt with, as van Atten believes it can, two fundamental issues indicate that (...) the interpretation is unsustainable regardless: (1) it is hard to determine, without appealing to propositional intentions on pain of circularity, what intention a proof-object should be understood as a fulfillment of; (2) due to a difficult fulfillment dilemma, it is unclear, at best, what the object of an intention corresponding to a proposition is. (shrink)

Throughout his career, Schelling assigns knowledge of the absolute first principle of philosophy to intellectual intuition. Schelling's doctrine of intellectual intuition raises two important questions for interpreters. First, given that his doctrine undergoes several changes before and after his identity philosophy, to what extent can he be said to “hold onto” the same “sense” of it by the 1830s, as he claims? Second, given that his doctrine of intellectual intuition restricts absolute idealism to what he calls a “science of reason”, (...) which he says cannot prove the absolute’s existence, what other doctrine does he require in order to prove this? I will answer these questions by tracing the shifts in Schelling’s doctrine of intellectual intuition from the 1790s to the 1830s and drawing out its evolving methodological role within his science of intelligibility. (shrink)

This paper argues that we should solve paradoxes for propositions (such as the Russell–Myhill paradox) in essentially the same way that we solve Russellian paradoxes for sets. That is, the standard, iterative approach to sets is extended to include properties, and then the resulting hierarchy of sets and properties is used to construct propositions. Propositions on this account are structured in the sense of mirroring the sentences that express them, and they would seem to serve the needs of philosophers of (...) language and metaphysicians who rely on such propositions. The resulting account has limitations, comparable to those faced by the iterative approach to sets, but it is argued to be in important ways preferable to others that have been proposed. (shrink)

There is a constructive method to define a structure of simple k -cyclic Post algebra of order p , L p , k , on a given finite field F ( p k ), and conversely. There exists an interpretation Φ 1 of the variety $${\mathcal{V}(L_{p,k})}$$ generated by L p , k into the variety $${\mathcal{V}(F(p^k))}$$ generated by F ( p k ) and an interpretation Φ 2 of $${\mathcal{V}(F(p^k))}$$ into $${\mathcal{V}(L_{p,k})}$$ such that Φ 2 Φ 1 ( B ) (...) = B for every $${B \in \mathcal{V}(L_{p,k})}$$ and Φ 1 Φ 2 ( R ) = R for every $${R \in \mathcal{V}(F(p^k))}$$. In this paper we show how we can solve an algebraic system of equations over an arbitrary cyclic Post algebra of order p, p prime, using the above interpretation, Gröbner bases and algorithms programmed in Maple. (shrink)

Resumen En este artículo analizaremos, a través de una serie de actividades diseñadas para implementar en el aula, el modo en el que un grupo de jóvenes gallegos co-construyen el conocimiento metalingüístico y metapragmático acerca de las diferentes variedades locales del español y gallego. La exposición de su trayectoria biográfica permite que afloren diversos saberes y conocimientos metalingüísticos que los estudiantes han ido adquiriendo a lo largo de su escolarización y, además, surgen diversas categorizaciones sobre lenguas y variedades que ponen (...) de manifiesto sus ideologías lingüísticas, pp. 157–174). A través del análisis de las prácticas metalingüísticas y metapragmáticas comprobaremos cómo se reproducen las ideologías lingüísticas de estos jóvenes; por una parte, las ideologías de la institución académica y escolar; y por otra, las ideologías lingüísticas de los jóvenes presentes en el aula, en donde etiquetan, clasifican y establecen jerarquizaciones y valoraciones de su repertorio comunicativo. Finalmente, se comprueba cómo las diferentes variedades del español y del gallego actúan como índices de identidad social diferente de la reconocida en el ámbito institucional y académico, con distintos valores en el mercado lingüístico. (shrink)

É possível constatar, mesmo em uma leitura superficial, que Kant tem o propósito de empreender em seu opúsculo de 1795, À Paz Perpétua, uma defesa dos princípios normativos do direito em todas as esferas da vida pública. Isso se evidencia na tentativa de desenvolver uma teoria da paz erigida sobre uma teoria tríplice do direito público, dividida nos âmbitos do direito estatal, das gentes e cosmopolita. Mas, se a questão é, por um lado, adequar os princípios puros da doutrina do (...) direito à teoria da paz, por outro, o problema com o qual Kant tem de lidar é essencialmente histórico. Não se trata apenas de justificar, em um contexto abrangente, a normatividade dos princípios do direito, mas também de demonstrar a sua aplicabilidade. Por conseguinte, em seu empreendimento, Kant encontra-se diante do desafio de demonstrar a inconsistência da “expressão corrente”, com a qual teve que lidar antes, que diz que “isto pode ser correto na teoria, mas nada vale na prática”. Tal preocupação pode ser observada direta e indiretamente, em várias passagens, no decorrer do texto, explicitando-se ,sobretudo, na discussão apresentada no Suplemento Primeiro no qual a questão suscitada pelo problema da teoria e prática, acerca das condições de possibilidade de realização do ideal da paz, é discutida no contexto de sua filosofia da história e também no Apêndice I, no qual, através de uma reflexão sobre o consenso entre moral e política, o que se põe em questão é a possibilidade da concordância entre teoria e prática no contexto da filosofia e da prática política. Ocupar-me-ei nesse texto apenas em tratar da questão sob esse segundo aspecto, tentando destacar que a estratégia kantiana para superar o problema da teoria e prática, no âmbito da filosofia política, depende do desenvolvimento de uma “renovada” doutrina da prudência. Como observa Castillo1, “[p]ara provar que a teoria jurídica da paz se aplica na teoria e na prática ao mesmo tempo”, Kant “deve fazer um exame crítico do conceito de prudência do Estado”2 . Esta análise deve nos permitir concluir, em primeiro lugar, que, bem diferente da visão antes difundida de que a filosofia política de Kant é expressão de um moralismo “que é certamente sincero, mas basicamente ingênuo”3, o objetivo de Kant, na verdade, nunca foi o de se afastar da realidade concreta da política em nome de um ideal abstrato de virtude política. Sua preocupação foi, em vez disso, a de ajustar os co. (shrink)

Pedro Alvares Cabral's ships left Portugal on 9 March 1500 en route for the territory that he first named Terra de Vera Cruz and that later came to be known as Brazil. On the 22 March they called at the island of São Nicolau [Caminha, 1500], one of the northernmost islands of the Cape Verde group; this was about forty years after the discovery of the archipelago in 1460-62 [Albuquerque, 1991]. It is known that Vasco da Gama had stopped at (...) the island of Santiago in 1498 on his voyage to India, and also in 1499 on the return journey. Straight after the discovery of Brazil Cabral sailed for India and on the way back also dropped anchor at Santiago. Indeed, our archipelago, which is situated off Cape Verde in Senegal (the place from which it appears to take its name), was to become an important stopover point for maritime traffic between Europe, Asia and the Americas in the fifteenth and sixteenth centuries, both to allow crews to rest and to take on water, wood and some food supplies. It also became important as a holding point for slaves (a large number of whom came from around thirty Guinean ethnic groups and subgroups). They were dispatched from Santiago, known then as Cape Verde island, to territories such as Brazil from the early sixteenth century onwards, since these territories, which had only recently been discovered and were little known, needed people to work and populate them. (shrink)

Some major leftist thinkers, including Alain Badiou, Slavoj Žižek and Terry Eagleton, have lately offered readings that claim the relevance of alternative interpretations of the Christian tradition in the face both of the conservative turn in the Catholic Church and of the contemporary secular oblivion of anything that has to do with religion. Furthermore, post-colonial studies have tended to blame the West en bloc for the disasters of past and present colonization, and have attacked the western endeavour to extend universal (...) truths as an ethnocentric device to facilitate and justify exploitation. In Holy Terror, Terry Eagleton both condemns western politics and questions its appeal to universals; but he also hears in this tradition a demand for a relationship with the other which offers an alternative to that established by current politics and capitalist exploitation. The other is the excluded, the oppressed, the exploited; the true material, rather than ideal, universal produced by global capitalist exploitation. As a consequence, anything that happens in any part of the planet belongs in our world and indicts us, though we tend to build barriers around an ideally safe and stable identity that ignores part of its own reality and that is therefore haunted by it. Texts like the Bacchae or the New Testament open the gates of the city and of the heart to the excluded. Terrorists — saints for their own communities and satanic for the rest — offer an example of the other that is impossible to comprehend within our conventional ways of life. Nevertheless, only if we hear in their violence a demand for justice can an exit be found from the vicious circle of violence and revenge. (shrink)

Some major leftist thinkers, including Alain Badiou, Slavoj Žižek and Terry Eagleton, have lately offered readings that claim the relevance of alternative interpretations of the Christian tradition in the face both of the conservative turn in the Catholic Church and of the contemporary secular oblivion of anything that has to do with religion. Furthermore, post-colonial studies have tended to blame the West en bloc for the disasters of past and present colonization, and have attacked the western endeavour to extend universal (...) truths as an ethnocentric device to facilitate and justify exploitation. In Holy Terror, Terry Eagleton both condemns western politics and questions its appeal to universals; but he also hears in this tradition a demand for a relationship with the other which offers an alternative to that established by current politics and capitalist exploitation. The other is the excluded, the oppressed, the exploited; the true material, rather than ideal, universal produced by global capitalist exploitation. As a consequence, anything that happens in any part of the planet belongs in our world and indicts us, though we tend to build barriers around an ideally safe and stable identity that ignores part of its own reality and that is therefore haunted by it. Texts like the Bacchae or the New Testament open the gates of the city and of the heart to the excluded. Terrorists — saints for their own communities and satanic for the rest — offer an example of the other that is impossible to comprehend within our conventional ways of life. Nevertheless, only if we hear in their violence a demand for justice can an exit be found from the vicious circle of violence and revenge. (shrink)

The purpose of this article is to point out five aspects of Nietzschean thought that may be relevant to debates in the philosophy of science around the nature and representation of scientific knowledge. To this end, a literature review is carried out with the aim of selecting excerpts from Nietzschean works such as The Birth of Tragedy, Genealogy of Morals, The Gay Science and others that allow us to interpret Nietzsche as a philosopher of science concerned with the construction of (...) scientific knowledge about the physical reality. As a result, it is possible to identify an epistemological proposal in the Nietzschean perspective, whose objective representation of the world should point to an aesthetics of life. (shrink)

The aim of the paper is to argue that all—or almost all—logical rules have exceptions. In particular, it is argued that this is a moral that we should draw from the semantic paradoxes. The idea that we should respond to the paradoxes by revising logic in some way is familiar. But previous proposals advocate the replacement of classical logic with some alternative logic. That is, some alternative system of rules, where it is taken for granted that these hold without exception. (...) The present proposal is quite different. According to this, there is no such alternative logic. Rather, classical logic retains the status of the ‘one true logic’, but this status must be reconceived so as to be compatible with (almost) all of its rules admitting of exceptions. This would seem to have significant repercussions for a range of widely held views about logic: e.g. that it is a priori, or that it is necessary. Indeed, if the arguments of the paper succeed, then such views must be given up. (shrink)

Se efectuó un estudio en dos fases: una observacional descriptiva y otra correlacional, para caracterizar psicológicamente al niño y adolescente con Retinosis Pigmentaria y su familia, en el Centro Provincial que atiende a este paciente en la ciudad de Camagüey. El estudio se hizo aplicando una encuesta elaborada a los efectos del trabajo y una batería de pruebas psicológicas para niños y otra para adolescentes. Se realizó un muestreo intencional puro, no probabilístico de 41 pacientes. Las Pruebas Psicológicas aplicadas fueron: (...) Encuesta, Dibujo Libre, Rotter, Wechller Bellevue, Test Gráfico de la Familia para ambos grupos e Historietas de Madelaine Thomas, 3 Alegrías, 3 Roñas y 3 Miedos para niños y Técnica de los 10 Deseos, Inventario de Problemas Juveniles, Escala de Autovaloración de Dembo Rubinstein, para los adolescentes. A todas las madres de los pacientes se les aplicó el Cuestionario FFSIL para determinar su funcionamiento familiar. En lo metodológico, se realizaron modificaciones a las pruebas psicológicas, adaptándolas al entorno sociocultural cubano. Se reportaron hallazgos típicos explicables por el tipo de enfermedad. Como resultado de este estudio, se confirmó lo expuesto por otros autores que más que la enfermedad misma, lo que influye en su formación personológica es el proceso de socialización que se efectúe An study was made to characterize psychologically the childs and adolescent suffering from pigmentary retinosis and their family, in the Provincial Center that assists those patients in Camagüey. The study was carried out applying a battery of psychological tests for children and another for adolescents. The applied Psychological Tests were: interviews, Free Drawing, Rotter, Graphic Test of the Family for both groups and Comics of Madelaine Thomas, 3 Happiness, 3 Dirts and 3 Fears for children and Technique of the 10 Desires, Inventory of Juvenile Problems and the Scale of Dembo Rubinstein, for the adolescents. Methodological modifications to the psychological tests were carried out, adapting them to the Cuban sociocultural environment. Accountable typical discoveries were reported by the illness type. As results of this study, the most important fact for the patients' personalities is the socialization process. (shrink)

Giordano Bruno's notorious public death in 1600, at the hands of the Inquisition in Rome, marked the transition from Renaissance philosophy to the Scientific Revolution of the seventeenth century. In his philosophical works he addressed such delicate issues as the role of Christ as mediator and the distinction, in human beings, between soul and matter. This volume presents new translations of Cause, Principle and Unity, in which he challenges Aristotelian accounts of causality and spells out the implications of Copernicanism (...) for a new theory of an infinite universe, and of two essays on magic, On Magic and A General Account of Bonding, in which he interprets earlier theories about magical events in the light of the unusual powers of natural phenomena. (shrink)

O pensamento de Leibniz foi, sem dúvida, essencial para o desenvolvimento das linhas fundamentais da filosofia crítico-transcendental de Kant. A interlocução entre Kant e Leibniz é evidente no decorrer do pensamento kantiano, seja diretamente, nos diversos momentos em que Kant busca um enfrentamento explícito com seu predecessor, seja indiretamente, quando Kant discute com os autores da escolástica alemã que são considerados discípulos de Leibniz Pretendo observar, em particular, que uma das discussões pouco noticiadas, mas de grande relevância para o desenvolvimento (...) do pensamento kantiano, é aquela em relação ao problema da teodiceia. Com isso em foco, meu objetivo nesse capítulo é o de tentar mostrar alguns aspectos do diálogo de Kant com a teodiceia de Leibniz. Primeiro, apresentarei alguns aspectos da teodiceia de Leibniz. Depois, mostrarei o tratamento que Kant dispensa ao problema da teodiceia em alguns de seus escritos iniciais. Por fim, apresentarei o seu tratamento no período crítico, da maneira como se expõe em um artigo de 1791 intitulado Sobre o Fracasso de todas as Tentativas Filosóficas na Teodiceia. De modo complementar, ao abordar o problema no período crítico, farei algumas remissões às três Críticas, às Lições sobre a Doutrina Filosófica da Religião de 1783/84, às Lições de Ética e à Religião nos Limites da Simples Razão de 1793. (shrink)

L'origine dell'anima umana secondo Dante.--La dottrina d'Alberto Magno sull'Inchoatio formae.--Alberto Magno e san Tommaso.--La posizione di Alberto Magno di fronte all'averroismo.--L'anima umana secondo Sigieri.--Anima e corpo nel pensiero di san Tommaso.--L'aristotelismo della scolastica e i francescani.--Individualità e immortalità nell'averroismo e nel tomismo.

I discuss Aristotle’s opening argument against Platonic Forms in _Metaphysics_ A.9, ‘the Razor’, which criticizes the introduction of Forms on the basis of an analogy with a hypothetical case of counting things. I argue for a new interpretation of this argument, and show that it involves two interesting objections against the introduction of Forms as formal causes: one concerns the completeness and the other the adequacy of such an explanatory project.