Este artículo hace una aproximación teórica de la relación existente entre filosofía, ciencia y religión dentro del devenir de la historia de la humanidad y la cultura postmoderna. Mediante una investigación de teoría fundamentada contenida en los textos Supuestos e implicaciones del progreso científico del filósofo español Mariano Artigas, así como Pensar la ciencia y La influencia de las concepciones filosóficas en las teorías científicas del historiador ruso Alexandre Koyré, se expone la idea de que un triángulo armónico entre Dios, (...) filosofía y ciencia no solo es compatible con el devenir de los avances científicos contemporáneos, sino que también es necesario para restablecer una etapa histórica que podríamos denominar nuevo renacimiento, vinculado, tal como dijera Artigas, a tres componentes altamente simbióticos entre sí: dimensión espiritual de la vida humana, la búsqueda objetiva de la verdad y la existencia de valores éticos al servicio de la humanidad. (shrink)

In this essay, Giovanbattista Tusa suggests that we are currently witnessing a mutation, which disrupts the mythical imaginary that had confined viruses, climate change, and atmospheric turbulences to an immutable background in the all-too-human narrative of the struggle against nature. I argue that the incapacity of translating this mutation in cultural and social terms, and the repression of this traumatic experience, are the cause of the perturbation that haunts our time. Disorientation pervades philosophy when the entire imaginary to which (...) it had anchored its power to change the world seems to dissolve in the air, when what was silent and distant turns out to be vibrant, more familiar to us than any known proximity. Precisely for this reason, philosophy must rediscover its ability to inhabit times and spaces different from those oriented by the hegemony of capitalist progress, with its correlate of regular catastrophic emergencies and calculated risk. In this essay, Giovanbattista Tusa aims to present a perspective in which, instead of coming back straightforwardly ‘down to earth’, philosophy accepts inhabiting the fluctuating disorientation of its own time, itself populated by intermittent and uncertain opportunities of experiencing differently the past and the future—to encounter different relationships with the times that change. (shrink)

The notion of ‘the end’ has long occupied philosophical thought. In light of the horrors of the twentieth century, some writers have gone so far as to declare the end of philosophy itself, emphasizing the impossibility of thinking after Auschwitz. In this book the distinguished philosopher Alain Badiou, in dialogue with Giovanbattista Tusa, argues that we must renounce ‘the pathos of completion’ and continue to think philosophically. To accept the atrocities of the twentieth century as marking the end of (...) philosophy is intolerable precisely because it buys into the totalizing doctrines of the perpetrators. Badiou contends that philosophical thinking is needed now more than ever to counter the totalizing effects of globalized capitalism, which prescribes no objective for human life other than integration into its system, giving rise to a widespread sense of hopelessness and nihilism. (shrink)

This pioneering volume, for the first time, explores the extraordinary Portuguese poet Fernando Pessoa and his relationship to philosophy. On the one hand, this book reveals Pessoa's serious knowledge of philosophy and playful philosophical explorations and how he has the gift of synthesizing, appropriating and subverting complex ideas into his art; and, on the other hand, the chapters shed new light on central aspects and problems of philosophy through the prism of Pessoa's diverse writings. The volume includes sixteen new essays (...) from an international group of scholars, analyzing Pessoa's multifaceted poetic work alongside philosophical themes and movements, from conceptions of time, ancient aesthetics, philosophy of language, transcendentalism, immanence, nihilism; to Islamic philosophy, Indian philosophy, philosophy of religion, neo-paganism, the philosophy of the self. The breadth of his work provides a springboard for new thinking on the aesthetic and the spiritual, the logic of value and capitalist modernity, and ecological thought and postmodernism. (shrink)

Western modernity was born with a revolution of limits. Western man, who has become the creator of his own destiny, has identified freedom with a conscious and systematic violation of the given conditions, with a future that constantly transcends the present. This modern condition is thus characterised by the fact that it is limited by boundaries that are mobile and can change. From this observation arises the paradoxical situation that growth today is inconceivable if it is not linked to a (...) scenario of scarcity, in contrast to premodern theological views based instead on the abundance of creation, the original richness of the world. Inspired by this vision of a sustainable world, ecological thinking today is immediately associated with a language of finitude. Degrowth, self-limitation, and resource efficiency, these are all terms associated with a universalist model of progress that seems to know no limits. This article argues that the world is doomed to its own inevitable end if sustainability is understood from the perspective of an economically sustainable future defined by the limits of capitalist management. If, on the other hand, we step out of this impoverished and economic perspective of the concept of limit and the condition of finitude, then we open ourselves to an ecocosmic perspective that understands the world as part of a cosmic diversity that cannot be contained within a more or less extended totality of resources. In this article, being finite is understood ecologically as being a non-self-sufficient part of the interrelated possibilities of worldmaking, not as an element of a set of individuals or things. (shrink)

El artículo busca dilucidar algunas características del epistolario en tanto que fuente historiográfica y encontrar claves de comparación con la autobiografía. Con importantes aspectos en común, sus propósitos, sus sesgos y la posición subjetiva de sus autores evidencian importantes diferencias. A partir de esta problemática, se analizará la correspondencia sostenida por Max Weber desde el servicio militar durante la Gran Guerra. En un período en el que no tiene intervención pública alguna, el análisis se centra en la evolución de su (...) perspectiva sobre el papel de Alemania y sobre su actividad específica en los lazaretos. Cada uno de estos aspectos se relaciona respectivamente con dos piedras angulares de la obra weberiana: el problema nacional y el proceso de burocratización. (shrink)

In this article, we will present a number of technical results concerning Classical Logic, ST and related systems. Our main contribution consists in offering a novel identity criterion for logics in general and, therefore, for Classical Logic. In particular, we will firstly generalize the ST phenomenon, thereby obtaining a recursively defined hierarchy of strict-tolerant systems. Secondly, we will prove that the logics in this hierarchy are progressively more classical, although not entirely classical. We will claim that a logic is to (...) be identified with an infinite sequence of consequence relations holding between increasingly complex relata: formulae, inferences, metainferences, and so on. As a result, the present proposal allows not only to differentiate Classical Logic from ST, but also from other systems sharing with it their valid metainferences. Finally, we show how these results have interesting consequences for some topics in the philosophical logic literature, among them for the debate around Logical Pluralism. The reason being that the discussion concerning this topic is usually carried out employing a rivalry criterion for logics that will need to be modified in light of the present investigation, according to which two logics can be non-identical even if they share the same valid inferences. (shrink)

In the past 20 years, 7 Romanian translations from Heidegger’s Complete Works have been published. They can be grouped in 3 phases: 1. the introductory phase (The Origin of the Work of Art, Path marks, Introduction to Metaphysics), creating a horizon for Heidegger’s thinking, almost unknown to the Romanian audience beforehand; 2) the etymological phase (Parmenide), trying to revive the Romanian linguistic and philosophical equivalences: 3) and the technical-systematic phase (Being and Time, Concept of Time, History of the Concept of (...) Time. Prolegomena), creating a mature Romanian phenomenological language. (shrink)

"Few of Randall's nearly 1800 photographs were seen or even printed until 1998, when he donated the negatives to the University of Southern Mississippi in Hattiesburg. The following year, more than 100 of the photographs were exhibited on that campus as part of a commemoration of the 35th anniversary of Freedom Summer. Those photographs are now presented in this book, enhanced by Bobs Tusa's extensive introduction. Faces of Freedom Summer offers a rare and moving visual record of a remarkable (...) era in American history."--BOOK JACKET. (shrink)

In the past 20 years, 7 Romanian translations from Heidegger’s Complete Works have been published. They can be grouped in 3 phases: 1. the introductory phase (The Origin of the Work of Art, Path marks, Introduction to Metaphysics), creating a horizon for Heidegger’s thinking, almost unknown to the Romanian audience beforehand; 2) the etymological phase (Parmenide), trying to revive the Romanian linguistic and philosophical equivalences: 3) and the technical-systematic phase (Being and Time, Concept of Time, History of the Concept of (...) Time. Prolegomena), creating a mature Romanian phenomenological language. (shrink)

Jan Patočka’s account of responsibility, as developed in Heretical Essays in the Philosophy of History, is configured through the philosopher’s entire model of history, seen less as a scale of progress, but rather as a rupture. Responsibility is possible only for a very specific form of humanity, centered on history, problematicity and selfdisclosure. This type of historic humanity is in profound contrast with the prehistoric one, focused on “daimonic participation.” Responsibility involves the passage from prehistory to history. Despite the fact (...) that it requires an intense “discipline of the soul,” the passage to responsibility cannot become pure and transparent, which in turn means that history is repeatedly threatened by falling back into prehistory. The positive involved in this assumption is that responsibility is not taken for granted; it is not a matter of following metaphysical principles, but rather a matter of a practical, “heretical” decision of embracing history, with its shaken problematicity, and of resisting the temptation of prehistory.La comprensión de Jan Patočka de la responsabilidad, tal como se desarrolladen Ensayos eréticos de filosofía de la Historia, viene configurada por el modelo completo de Historia, vista más como una ruptura que como una escala de progreso. La responsabilidad es posible sólo para una forma muy concreta de humanidad, centrada en la historia, la problematicidad y el autodescubrimiento. Este tipo de humanidad histórica se halla en profundo contraste con el tipo prehistórico, focalizado sobre la “participación demónica”. La responsabilidad implica el tránsito de la prehistoria a la historia. Pese a requerir una intensa “disciplina del alma”, el tránsito a la responsabilidad no puede tornarse puro y transparente, lo que a su vez significa que la historia está constantemente amenzada por una recaída en la prehistoria. El lado positivo que esta asunción envuelve es que la responsabilidad no se da por garantizada; no es una cuestión de seguir principios metafísicos, sino más bien cuestión de una decisión práctica, “herética”, de abrazar la historia, con su problematicidad conmovida, y de resistir la tentación de la prehistoria. (shrink)

Abstract:Michael Marder and Giovanbattista Tusa discuss the "today" and "tonight" in Heidegger's thinking and beyond.

Visa-se neste artigo definir conceitos e divisões da filosofia elaborados no período chamado Renascimento. Analisa-se obras de Gregor Reisch, Benedetto Varchi e Francisco de Toledo, entre outros, para entender termos centrais como “filosofia”, “ciência” e “arte” e suas relações hierárquicas. Mostra-se que usos desses termos eram significativamente diversos de usos contemporâneos, e o uso de fontes da época visa simplificar e erradicar noções posteriores que não são necessárias para estudos históricos, de modo que se possa explicar questões que disciplinas contemporâneas (...) não explicam. Visa-se também fornecer instrumentos conceituais para pesquisas históricas. (shrink)

A glossary of conceptual terms (with short essay-entries explaining the reasons) for the 21st century (and how we may work through this century) by leading names in philosophy and cultural studies.

Gender discrimination is a reality affecting an important part of the socio-economic life. The study aims to examine, by using quantitative techniques, the main tendencies in the Romanian society regarding gender discrimination, as perceived by the young, educated population. In order to meet the objectives of the study, a cluster sampling was performed among the Romanian students. The results from the statisti- cal sampling were compared to national data from several studies made by national and international organizations. In the final (...) part of the study, the findings of sampling research are validated by a logit model. The model is presenting the main factors that are generating gender discrimination, as well as the most important variables throughout which discrimination is perceived in Romania. (shrink)

God revealed to man during the history of his salvation in two ways: through word and through image. In other words, the divine message was addressed to the hearing and seeing of man. In the second case, revelation was achieved in a complete form. Man was part of a theophanic act, he was enveloped by the divine light and with the help of his spiritual eyes he was able to see, as much as it was permitted, God who is light. (...) This light was not completely strange to man, even though he could not see it with his physical eyes. The uncreated light that God made even from the first day of creation did not disappear when the great light were put in the sky. It had the purpose to arrange creation and to be the environment within which man could meet God and talk to Him face to face. Even though the fall took man out of sight, God established that from time to time this bright environment should be revealed to man in order to call him back to the life within light. These presentations of the Lord in the light of His glory continued after His incarnation. The mystical experiences of the Fathers of the Church constitute a testimony to this respect. But seeing this divine light is not reserved exclusively to the mystics, but may be experienced, partly, by the faithful nowadays. The present study endeavours to provide contemporary man with the necessary premises to experience the sight of the deifying light by means of religious imagery. Whether we have in view icons painted on wood or walls or stained glass imagery, they all contain, hidden within, the kind of light which, once experienced, illuminates man and fills him with light. (shrink)

Melchizedek’s meeting with Abraham in the King’s Valley would mark the history of the chosen people. As king of Salem and priest of the Almighty God, Melchizedek meets the patriarch with bread and wine and then blesses him in the name of the God they both served. Assuming this liturgical ritual Abraham offers Melchizedek a tenth of everything, by this acknowledging and accepting his sacerdotal service. Even though at a first sight their gestures are somewhat natural, we will understand going (...) through our study that the attitude of each character implies a deeper significance. This is emphasized firstly in psalms, in the context of several Messianic sentences, which refer to an eternal priesthood that finds its origins not in the service of Aaron, but in that of Melchizedek. This text would generate and fundament later the Pauline discourse on the priesthood of Jesus Christ and implicitly of the Christians. The resemblance of Melchizedek with Jesus Christ is maximized by Saint Apostle Paul who states that the king of Salem was “without father or mother, without genealogy, without beginning of days or end of life”. Who is, in fact, this mysterious character? Why did the Hebrew want to identify him with a known biblical character? What are the reasons that determined the Christian authors to recompose the history of this character? These are just a few of the questions we intend to answer through the research that we are about to present. (shrink)

Adding a transparent truth predicate to a language completely governed by classical logic is not possible. The trouble, as is well-known, comes from paradoxes such as the Liar and Curry. Recently, Cobreros, Egré, Ripley and van Rooij have put forward an approach based on a non-transitive notion of consequence which is suitable to deal with semantic paradoxes while having a transparent truth predicate together with classical logic. Nevertheless, there are some interesting issues concerning the set of metainferences validated by this (...) logic. In this paper, we show that this logic, once it is adequately understood, is weaker than classical logic. Moreover, the logic is in a way similar to the paraconsistent logic LP. (shrink)

Para explorar las diferencias significativas entre estos dos pensadores, la primera parte de este articulo considerará sus ideas ontológicas. Comenzando con su preocupación común por la multiplicidad, exploraremos el movimiento fundacional de Deleuze hacia diferentes tipos de multiplicidad. La crítica de Badiou a este enfoque estará relacionada con su defensa de los recursos abstractos de la teoría de conjuntos en oposición a las síntesis concretas con las que Deleuze busca comenzar. La segunda parte de este documento explorará las consecuencias de (...) los compromisos ontológicos de Deleuze cuando se trata de la ética del acontecimiento exigido por Badiou. El compromiso de Deleuze con el estoicismo proporcionará el escenario para su explicación de cómo ocurren los acontecimientos y representa una fuente de pensamiento y actividad. En la tercera y última parte se buscará evaluar la explicación de Deleuze sobre el papel de los acontecimientos en situaciones particulares y en las actividades de los sujetos que responden a estos. Esto nos permitirá sacar conclusiones sobre la crítica de Badiou a Deleuze y la capacidad de Deleuze para resistir estas críticas. Argumentaré que Deleuze comparte con Badiou la preocupación de mantener una visión clara del tema como una figura comprometida en la búsqueda de proyectos nuevos e inauditos que responden al llamado de los acontecimientos. (shrink)

Until now, North American and European philosophies have been engaged in debates about the possibility of a postmetaphysical philosophy and the consequences of the linguistic turn for the assessment of modernity; they have done so, however, without departing from the narrow horizons of their respective nationalistic perspectives. In this incisive critique, Dussel demonstrates how most of thse philosophies have either failed to give historically faithful analyses of the genesis of the "myth" of modernity, or have never engaged in a serious (...) questioning of their own Eurocentric presuppositions. He shows how North American and European philosophers have presupposed a no-longer-acceptable philosophy of history that has led them to fall into a "developmental fallacy," the belief that there is a linear sequence that moves from the premodern, underdeveloped, or on the way to industrialization, to the modern, developed, and industrialized. (shrink)

In some recent articles, Cobreros, Egré, Ripley, & van Rooij have defended the idea that abandoning transitivity may lead to a solution to the trouble caused by semantic paradoxes. For that purpose, they develop the Strict-Tolerant approach, which leads them to entertain a nontransitive theory of truth, where the structural rule of Cut is not generally valid. However, that Cut fails in general in the target theory of truth does not mean that there are not certain safe instances of Cut (...) involving semantic notions. In this article we intend to meet the challenge of answering how to regain all the safe instances of Cut, in the language of the theory, making essential use of a unary recovery operator. To fulfill this goal, we will work within the so-called Goodship Project, which suggests that in order to have nontrivial naïve theories it is sufficient to formulate the corresponding self-referential sentences with suitable biconditionals. Nevertheless, a secondary aim of this article is to propose a novel way to carry this project out, showing that the biconditionals in question can be totally classical. In the context of this article, these biconditionals will be essentially used in expressing the self-referential sentences and, thus, as a collateral result of our work we will prove that none of the recoveries expected of the target theory can be nontrivially achieved if self-reference is expressed through identities. (shrink)

In this paper we discuss the extent to which the very existence of substructural logics puts the Tarskian conception of logical systems in jeopardy. In order to do this, we highlight the importance of the presence of different levels of entailment in a given logic, looking not only at inferences between collections of formulae but also at inferences between collections of inferences—and more. We discuss appropriate refinements or modifications of the usual Tarskian identity criterion for logical systems, and propose an (...) alternative of our own. After that, we consider a number of objections to our account and evaluate a substantially different approach to the same problem. (shrink)

This book explains how the logic of theory change employs formal models in the investigation of changes in belief states and databases. The topics covered include equivalent characterizations of AGM operations, extended representations of the belief states, change operators not included in the original framework, iterated change, applications of the model, its connections with other formal frameworks, and criticism of the model.

Entrevista com o Prof. Eduardo Jardim, Revisor técnico da edição brasileira de "Pensar sem corrimão", mais recente livro de Hannah Arendt no Brasil.

A theory of magnitudes involves criteria for their equivalence, comparison and addition. In this article we examine these aspects from an abstract viewpoint, by focusing on the so-called De Zolt’s postulate in the theory of equivalence of plane polygons (“If a polygon is divided into polygonal parts in any given way, then the union of all but one of these parts is not equivalent to the given polygon”). We formulate an abstract version of this postulate and derive it from some (...) selected principles for magnitudes. We also formulate and derive an abstract version of Euclid’s Common Notion 5 (“The whole is greater than the part”), and analyze its logical relation to the former proposition. These results prove to be relevant for the clarification of some key conceptual aspects of Hilbert’s proof of De Zolt’s postulate, in his classicalFoundations of Geometry(1899). Furthermore, our abstract treatment of this central proposition provides interesting insights for the development of a well-behaved theory ofcompatiblemagnitudes. (shrink)

When discussing Logical Pluralism several critics argue that such an open-minded position is untenable. The key to this conclusion is that, given a number of widely accepted assumptions, the pluralist view collapses into Logical Monism. In this paper we show that the arguments usually employed to arrive at this conclusion do not work. The main reason for this is the existence of certain substructural logics which have the same set of valid inferences as Classical Logic—although they are, in a clear (...) sense, non-identical to it. We argue that this phenomenon can be generalized, given the existence of logics which coincide with Classical Logic regarding a number of metainferential levels—although they are, again, clearly different systems. We claim this highlights the need to arrive at a more refined version of the Collapse Argument, which we discuss at the end of the paper. (shrink)

Many authors have considered that the notions of paraconsistency and dialetheism are intrinsically connected, in many cases, to the extent of confusing both phenomena. However, paraconsistency is a formal feature of some logics that consists in invalidating the rule of explosion, whereas dialetheism is a semantical/ontological position consisting in accepting true contradictions. In this paper, we argue against this connection and show that it is perfectly possible to adopt a paraconsistent logic and reject dialetheism, and, moreover, that there are examples (...) of non-paraconsistent logics that can be interpreted in a dialetheic way. (shrink)

In this paper, we present a non-trivial and expressively complete paraconsistent naïve theory of truth, as a step in the route towards semantic closure. We achieve this goal by expressing self-reference with a weak procedure, that uses equivalences between expressions of the language, as opposed to a strong procedure, that uses identities. Finally, we make some remarks regarding the sense in which the theory of truth discussed has a property closely related to functional completeness, and we present a sound and (...) complete three-sided sequent calculus for this expressively rich theory. (shrink)

In this paper we develop a general representation theory for MV-algebras. We furnish the appropriate categorical background to study this problem. Our guide line is the theory of classifying topoi of coherent extensions of universal algebra theories. Our main result corresponds, in the case of MV-algebras and MV-chains, to the representation of commutative rings with unit as rings of global sections of sheaves of local rings. We prove that any MV-algebra is isomorphic to the MV-algebra of all global sections of (...) a sheaf of MV-chains on a compact topological space. This result is intimately related to McNaughton’s theorem, and we explain why our representation theorem can be viewed as a vast generalization of McNaughton’s theorem. In spite of the language used in this abstract, we have written this paper in the hope that it can be read by experts in MV-algebras but not in sheaf theory, and conversely. (shrink)

O artigo busca abordar o pensamento de Auerbach quanto ao romance do século XX, especificamente o que ele chama de romance realista. Realismo, representação, historicismo são alguns dos conceitos-chave para a compreensão do pensamento auerbachiano e cuja apresentação serve como abertura do artigo. A seguir há uma investigação das características do romance entreguerras tal como Auerbach o pensa. Finalmente faço a relação entre o projeto filológico e o tratamento que o filólogo dá ao romance do século XX.