We study a modal system ¯T, that extends the classical (prepositional) modal system T and whose language is provided with modal operators M inn (nN) to be interpreted, in the usual kripkean semantics, as there are more than n accessible worlds such that.... We find reasonable axioms for ¯T and we prove for it completeness, compactness and decidability theorems.

The chapters in this book reflect these different forms of interaction in an effort to clarify issues and debates concerning some traditional cognitive ...

Uma das peculiaridades instigantes desse livro, caro leitor, é a sobreposição dos temas, que desdobram e estratificam leituras preparadas por especialistas de diversas áreas de conhecimento. Penetrando no mesmo tema por diversas perspectivas, quem o lê se aproxima não somente de Max Weber, mas acaba se familiarizando, inclusive, com o modo pelo qual seu pensamento está aderido às diversas ciências que ainda hoje procuram compreender a herança da nossa modernidade. Com espírito interdisciplinar, apresentamos a você, leitor, esses textos oriundos (...) de pesquisadores de diferentes disciplinas. E se pedimos a sua leitura, é porque consideramos que eles representam um bom exemplo da atual produção latino-americana da Weberforschung. (shrink)

Normativity concerns what we ought to think or do and the evaluations we make. For example, we say that we ought to think consistently, we ought to keep our promises, or that Mozart is a better composer than Salieri. Yet what philosophical moral can we draw from the apparent absence of normativity in the scientific image of the world? For scientific naturalists, the moral is that the normative must be reduced to the nonnormative, while for nonnaturalists, the moral is that (...) there must be a transcendent realm of norms. _Naturalism and Normativity_ engages with both sides of this debate. Essays explore philosophical options for understanding normativity in the space between scientific naturalism and Platonic supernaturalism. They articulate a liberal conception of philosophy that is neither reducible to the sciences nor completely independent of them—yet one that maintains the right to call itself naturalism. Contributors think in new ways about the relations among the scientific worldview, our experience of norms and values, and our movements in the space of reason. Detailed discussions include the relationship between philosophy and science, physicalism and ontological pluralism, the realm of the ordinary, objectivity and subjectivity, truth and justification, and the liberal naturalisms of Donald Davidson, John Dewey, John McDowell, and Ludwig Wittgenstein. (shrink)

The first comprehensive survey of the criticisms of Leibniz's philosophical optimism in the first half of the eighteenth century, when what has been called the ‘debacle of the perfect world’ first began.

Resumen: La tolerancia es un privilegio de los poderosos. Una persona puede tolerar sólo si tiene el poder para interferir con aquello que objeta. En este artículo analizaré las circunstancias en las que alguien tiene el poder para tolerar. Argumentaré que la respuesta debe incorporar consideraciones tanto prácticas como metafísicas. Específicamente, defenderé que alguien tiene el poder para tolerar cuando sus propiedades fundan tal poder en la situación práctica en que ella se encuentra, según es caracterizada por sus intereses prácticos. (...) Al hacerlo criticaré el análisis del mencionado poder realizado por Glen Newey. (shrink)

This paper has a twofold aim. On the one hand, we will discuss the much debated question of the source of normativity (which traditionally has nature and practical reason as the two main contenders to this role) and propose a new answer to it. Second, in answering this question, we will present a new account of practical wisdom, which conceives of the ethical virtues as ultimately unified in the chief virtue of phronesis, understood as ethical expertise. To do so, we (...) will first criticize the main current view of phronesis and its bearer (the phronimos), then offer another view of the nature of phronesis and of its relation to the other ethical virtues. Our proposal should not be intended as an interpretation of Aristotle’s own view; rather, it should be seen as a broadly Aristotelian theoretical proposal, which we believe can satisfyingly address most of the problems that afflict the more traditional accounts of practical wisdom. In section 2 of this paper, after criticizing first-nature naturalistic views of moral virtue, we take practical reason to be the cornerstone of second-nature naturalistic views; in section 3, we will outline criticisms to which, in our view, the traditional views of phronesis are ill-suited to respond, and, in section 4, we will outline our view of phronesis as ethical expertise – a view which in our view is immune to the above-mentioned criticisms – by spelling out the three main tenets of phronesis as ethical expertise: a conceptual thesis, an epistemic thesis, and the educational implications of the two. Finally, we will support our proposal with some empirical evidence taken from cognitive science. (shrink)

Se trata de un libro que no está hecho para el gran público, puesto que no se trata de una novela. Es un estudio concienzudo de la posición de la obra de Anselm Desing en el siglo XVIII.

Today most philosophers in the English-speaking world adhere to “naturalist” credos that philosophy is continuous with science, and that the natural sciences provide a complete account of all that exists. This volume presents a group of leading thinkers who criticize scientific naturalism in order to defend a more inclusive or liberal naturalism.

Practical wisdom eliminativism has recently been proposed in both philosophy and psychology, on the grounds of the alleged redundancy of practical wisdom (Miller 2021 ) and its purported developmental/psychological implausibility (Lapsley 2021 ). Here we respond to these challenges by drawing on an improved version of a view of practical wisdom, the “Aretai model”, that we have presented elsewhere (De Caro et al. 2021 ; Vaccarezza et al. 2023 ; De Caro et al. forthcoming ). According to this (...) model, practical wisdom is conceptualized: (i) as virtuousness _tout court_, i.e., as the _ratio essendi_ of the virtues, and (ii) as a form of ethical expertise. By appealing to the first thesis, we counter the charge of psychological implausibility, while we rely on the second thesis to address the accusation of redundancy. In conclusion we argue that the Aretai model implies a significant paradigm shift in virtue ethics. Practical wisdom emerges as both necessary and sufficient for virtuousness, thereby downsizing – without eliminating entirely – the role that individual virtues play in our ethical lives. (shrink)

Basándome en la interpretación de Frederick Neuhouser 2014, examino varios aspectos usualmente no desarrollados en la literatura secundaria sobre una de las herramientas metódicas de la cual se sirve Rousseau en su _Discurso sobre el Origen de la Desigualdad entre los Hombres_ : la así llamada “historia conjetural”. En concreto, examino las respuestas que daría Rousseau a las siguientes tres preguntas: 1) ¿cuáles son los criterios de éxito de tal artefacto metódico? 2) ¿hasta qué punto Rousseau puede estar seguro de (...) la superioridad de su posición frente a teorías alternativas? 3) ¿hasta qué punto es admisible sin objeciones la imagen que Rousseau nos presenta del estado puro de naturaleza? Respecto a la primera pregunta, ofrezco dos criterios cuya inspiración es el falsacionismo de Karl Popper. Respecto a la segunda pregunta, discuto principalmente con la interpretación de Nicholas Dent 2005. Finalmente, en la tercera pregunta considero tanto una objeción kantiana como una objeción hegeliana al _DI_, mostrando al mismo tiempo que estas objeciones no aplican si entendemos con mayor precisión el proyecto del _DI_. (shrink)

Scientific naturalism—the conception according to which the natural sciences, and possibly physics alone, set the limits of ontology and epistemology—is characterized by a strong monistic tendency. For this reason, all versions of scientific naturalism face the so-called “placement problem”, which concerns the features of the ordinary view of the world that, at least prima facie, do not fit into the scientific view of the world (think of consciousness, moral properties, free will, and intentionality). To address this problem, scientific naturalists use (...) three strategies: reductionism, eliminativism, and mysterianism—none of which, it is argued, produces satisfying results. Liberal naturalism opts instead for a pluralistic attitude in both ontology and epistemology but accepts a constraint according to which one should accept no entity or explanation that is incompatible with the scientific worldview. Liberal naturalism faces the “reconciliation problem”, which concerns the relationship between the scientific and the ordinary views of the world once one denies ontological and epistemological priority to either of them. Three strategies for addressing this problem are presented: according to the first, the ordinary worldview and the scientific world are categorically distinct; according to the second, the former emerges from the latter; according to the third, between them there is a relation of global supervenience. Other objections to liberal naturalism are finally presented and addressed. (shrink)

The critical concern of the present volume is contemporary naturalism, both in its scientific version and as represented by newly emerging hopes for another, philosophically more liberal, naturalism.1 The papers collected here are state-of-the-art discussions that question the appeal, rational motivations, and presuppositions of scientific naturalism across a broad range of philosophical topics. As an alternative to scientific naturalism, we offer the outlines of a new non- reductive form of naturalism and a more inclusive conception of nature than any provided (...) by the natural sciences. Our authors collectively believe that holding scientific naturalism up for philosophical scrutiny and challenging its misconceptions is of the first importance both for understanding ourselves and our place in the world; and, also, for the future direction of philosophy itself. (shrink)

Appearing in English for the first time, Schelling’s 1842 lectures develop the idea that many philosophical concepts are born of religious-mythological notions.

This volume presents a group of leading thinkers who criticize scientific naturalism not in the name of some form of supernaturalism, but in order to defend a ...

This is the first collection to present a comprehensive overview of liberal naturalism. Essential reading for students and researchers in all areas of philosophy it will be of particular interest for those studying philosophical naturalism, philosophy of science, metaphysics, philosophy of mind and ethics.

The article discusses the origin of the split between common sense and the scientific view of the world, which took lace at the beginning of the modern age. More specifically, it shows how Galileo...

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)

This work intends to be a generalization and a simplification of the techniques employed in [2], by the proposal of a general strategy to prove satisfiability theorems for NLGM-s (= normal logics with graded modalities), analogously to the well known technique of the canonical models by Lemmon and Scott for classical modal logics.

The research analyzes the teledentistry service applied in health services during COVID-19, studying the quality of the teledentistry service and the level of satisfaction of patients treated with this care model. A sample of 341 patients was worked on, using the SERVQUAL model. The results showed a statistically significant relationship between quality of service in teledentistry and patient satisfaction (p<0.05), where 34.9% patients perceived low quality of service and dissatisfaction, while 33.7% were pleased with the care. We conclude that, given (...) the dental health difficulties, the population of the Peruvian central jungle is dissatisfied with the teledentistry service. (shrink)

In the last few decades, the relevance of quantum mechanics to the free-will debate has been discussed at length, especially in relation to the prospects of libertarianism. Basing his interpretation on Anscombe’s seminal work, Putnam argued in 1979 that, given that quantum mechanical indeterminacy is holistic at the macrolevel—i.e., it is not traceable to atomistic events such as quantum jumps of single atoms—it can provide libertarians with the kind of freedom they seek. As shown in this article, however, Putnam ultimately (...) reached the conclusion—together with the other author of this article—that his argument was wrong due to problems with the way it appealed to the Uncertainty Principle.**. (shrink)

With precision and profundity born of 30 years of devoted study, John Boyle offers an essential introduction to St. Thomas Aquinas on Scripture, shedding helpful light on the goals, methods, and commitments that animate the Angelic Doctor's engagement with the sacred page. Because the genius of St. Thomas's approach to the Bible lies not so much in its novelty but rather in the fidelity and clarity with which he recapitulates the riches of the preceding interpretive Tradition, this initiation into St. (...) Thomas's vision of Scripture is itself an orientation to the Church's vision of Scripture, from the Fathers through and beyond the Middle Ages. St. Thomas's embeddedness within the Church's Tradition and his own historical context is integral to his approach to Scripture, yet it sets him at some distance from modern readers, for whom his interpretive vision may seem perplexing or even impenetrable. In this Primer, Boyle first provides an acclimation to this medieval context through a survey and explanation of pertinent technical terminology used by St. Thomas and characteristic of the scholastic theology of the time. With an eye to the medieval practice of considering Scripture according to the fourfold division of causes, Boyle builds on this initial foundation by exploring in turn St. Thomas's accounts of the end or use of Scripture (final cause), its divine and human authorship (efficient cause), its order and division (material cause), and its literary styles or genres (formal cause). Drawing on writings from across St. Thomas's corpus, but especially his work On the Commendation and Division of Sacred Scripture and the prologues to his biblical commentaries, Boyle masterfully elucidates both the hermeneutical principles and deep wisdom of the Angelic Doctor's approach to Scripture, imparting invaluable guidance not only for reading and understanding St. Thomas and other great masters of the Tradition, but also-and ultimately-for understanding Scripture in light of this Tradition and reading it with greater benefit and joy. (shrink)

Levinas is often credited with introducing a strong notion of ethics into postmodern thought. But his commitment to Zionism, his views on the Palestinian people, and his underformulated theory of justice raise questions about the desirability of his thinking for politics. In this study, the well-known encounter between Levinas and the Palestinians is addressed in order to determine how his philosophy of ethics can be deployed for political ends. As the philosopher famously concerned with the connection between self and the (...) Other, the relation between Levinas, Israel and the Palestinians stands as the natural political test of his ethics. Based on this encounter, it is demonstrated that Levinasian justice is too unsafe as a prescription for a political order. Only when Levinas' ethics as first philosophy is supported by love as first politics is his Messianic polity acceptable. (shrink)

The recent discussions on the unity of virtue suffer from a lack of reference to the processes through which we interpret each other as moral agents. In the present paper it is argued that much light can be thrown on that crucial issue by appealing to a version of Donald Davidson’s Principle of Charity, which we call “Principle of Phronetic Charity”. The idea is that in order to treat somebody as a moral agent, one has first to attribute to them, (...) at least pro tempore, a significant degree of practical wisdom and, then, to assess and rationally adjust such attribution of competence via actual engagement with them – a process that may lead to different responses on the part of the interpreter. After expounding and defending the Principle of Phronetic Charity and the interpretive practices connected with it, we discuss the repercussions of our account on the issue of the epistemic access to virtue. We will show, in particular, that some important components of both disunitarianism and unitarianism have to be retained: in accordance with the former, we stress the role of concrete experience over pure speculation and, up to a point, the idea that virtues tend to form variegated ensembles; in accordance with the latter, we accept the claim that virtues are not attributed to moral agents in isolation. Ultimately, however, the account developed here rejects both the atomism of the disunitarian view and the holism of the “Unity of the Virtues”, since it is in fact a form of molecularism, according to which virtues come neither individually nor as a whole, but rather as clusters. (shrink)