The genealogy of the Postumii Albini from the second half of the second century bce onwards is uncertain and debated. This article attempts a new discussion of the evidence. Its main contention is that A. Postumius Albinus, cos. 99, should be distinguished from the homonymous legate, brother of Sp. Postumius Albinus, cos. 110; that the two moneyers A. Postumii Albini were, in all likelihood, not directly related to each other and were probably sons of the last two consuls of the (...) family; and, as a consequence, that at least two lines of descent between the second and the first century bce can be discerned. On the basis of these results, a new stemma of the ancient patrician family of the Albini is put forward. (shrink)

This paper reconsiders the political facets and purposes of Caracalla's imitatio Alexandri and esteem for Sulla. Both emulations represented the result of a well-pondered political way of thinking and acting. On the one hand, Caracalla reclaimed the exemplum Sullanum displayed by his father, and sought to lead fruitfully the edgy relationships with the Roman political class also through the political role-model embodied by Sulla; on the other hand, by activating the cultural and historical heritage of Alexander in the hellenophone and (...) Near Eastern provinces, the Emperor aimed to interact effectively with the local communities, elites, and populations. (shrink)

Wearing facial masks became a common practice worldwide during the COVID-19 pandemic. This study investigated (1) whether facial masks that cover adult faces affect 4- to 6-year-old children’s recognition of emotions in those faces and (2) whether the duration of children’s exposure to masks is associated with emotion recognition. We tested children from Switzerland (N = 38) and Brazil (N = 41). Brazil represented longer mask exposure due to a stricter mandate during COVID-19. Children had to choose a face displaying (...) a specific emotion (happy, angry, or sad) when the face wore either no cover, a facial mask, or sunglasses. The longer hours of mask exposure were associated with better emotion recognition. Controlling for the hours of exposure, children were less likely to recognise emotions in partially hideen faces. Moreover, Brazilian children were more accurate in recognising happy faces than Swiss children. Overall, facial masks may negatively impact children’s emotion recognition. However, prolonged exposure appears to buffer the lack of facial cues from the nose and mouth. In conclusion, restricting facial cues due to masks may impair kindergarten children’s emotion recognition in the short run. However, it may facilitate their broader reading of facial emotional cues in the long run. (shrink)

Jerry Fodor has charged that Fred Dretske's account of content suffers from indeterminacy to the extent that we should reject it in favor of Fodor‘s own account. In this paper, we ask what the problem of indeterminacy really is; we distinguish a relatively minor problem we call ‘looseness of fit’ from a major problem of failing to show how to point to what is not there. We sketch Dretske's account of content and how it is supposed to solve the major (...) problem. After presenting Fodor's challenge as the claim that Dretske has failed to solve the major problem, we articulate a response available to Dretske. Although we do not think the response is ultimately successful, we argue that it is every bit as good as the response Fodor has offered to a similar challenge, in his so-called ‘mixed theory.’ The upshot is this: despite advertisements to the contrary, Fodor's theory, in its mixed version, offers no real advantages over Dretske's regarding the serious problem of indeterminacy. (shrink)

La publicación conforme a criterios nuevos de los textos de Zubiri que tratan de temas religiosos sugiere la conveniencia de revisar su tratamiento de la religación, uno de los temas más permanentes y más tratados a lo largo de su obra. Zubiri ha ido revisando y precisando el tema de la religación a lo largo de su trayectoria filosófica y lo ha convertido en el punto fuerte de su tratamiento; en cambio, los sucesivos despliegues del tema muestran puntos oscuros. Finalmente (...) se sugiere la hipótesis de que la última filosofía de Zubiri exigiría una revisión radical del tema y de sus desarrollos, algo que el filósofo sólo pudo iniciar y no concluir, pero que, contra lo que es habitual, no quedaría suplido con redacciones proce-dentes de años anteriores. (shrink)

Riassunto: L’articolo di Caterina Villani intende mostrare come, per risolvere la “sfida dei concetti astratti”, all’ Embodied Cognition occorra concepire l’astrattezza da una prospettiva “multidimensionale”. Questo commento contiene due considerazioni. La prima riguarda il nesso logico tra la sfida dei concetti astratti e il cosiddetto “problema della generalizzazione”. La seconda discute alcune possibili tensioni dell’approccio multidimensionale stesso. Parole chiave: Concetti astratti; Concetti concreti; Embodied Cognition; Approccio multidimensionale; Generalizzazione Two Challenges for the Multidimensional Approach: Caterina Villani’s paper aims to show how, (...) in order to solve the “challenge of abstract concepts”, the paradigm of Embodied Cognition might have to conceive of abstractness from a “multidimensional” perspective. The present commentary includes two considerations. The first addresses the logical relationship that is supposed to hold between the challenge of abstract concepts and what is called the “generalization problem”. The second concerns possible tensions involved in the multidimensional approach itself. Keywords: Abstract Concepts; Concrete Concepts; Embidied Cognition; Multidimensional Approach; Generalization. (shrink)

A partir del análisis de la relación de Merleau-Ponty con la psicología de la forma, se intenta dar una lectura de su fenomenología como una lectura ontológica de la forma. De este modo, Merleau-Ponty no solo puede pensar una alternativa a la fenomenología de Husserl, sino que le permite elaborar su propia idea de Ser y dar una nueva interpretación de la diferencia ontológica de Heidegger. Desde una descripción fenomenológica de la experiencia perceptiva, a partir de las nociones de comportamiento, (...) forma y estructura, se mostrará enseguida el sentido de ser que moviliza una filosofía de la forma que implicará proyectar un pensamiento de una pertenencia radical de la fenomenalidad a la existencia, y además renovar el sentido de una fenomenología genética que considera toda conciencia trascendental en el marco de una facticidad originaria.On the basis of the relationship Merleau- Ponty establishes with Gestalt psychology, I seek to provide an interpretation his phenomenology as an ontological reading of the notion of form. Therefore, I claim that Merleau-Ponty is able, not only to develop an alternative to Husserl’s phenomenology, but also to elaborate his own idea of Being; in addition, he can offer a new understanding of the Heidegger's ontological difference. From a phenomenological description of perceptive experience, and starting with the notions of behavior, form and structure, I will then show the sense of being mobilized by a philosophy of form. This sense of being implies a projection of a thinking of phenomenality's radical belonging to the existence and, also, renewal of a genetic phenomenology that considers the whole of transcendental consciousness within the framework of an originary facticity. (shrink)

This article discusses women's positions in higher education in Europe and compares these with a case study analysis of senior women at one `new' UK university. The study comprises interview data from 22 senior women in both academic schools and departments and in functional departments. The main findings include substantial differences between younger and older women in their career progression. While for both groups having children was a major in uence, the older women, especially the academics, had to weave their (...) career developments around those of their husbands and caring for their children. Nevertheless, they displayed strong entrepreneurial tendencies, becoming highly skilled at spotting and seizing opportunities. The younger women were more selfconfident in a `postfeminist' period where young women often assume equality has been achieved and material support systems such as childcare is well established. In contrast with the older women, they fitted their family lives around their careers. Balancing their gender had become central to both their private and their work lives. The older women were sensitive to the subtle homosocial culture, attitudes and norms in the university, while the younger women relied more on a meritocratic approach to their careers, and were seemingly less aware of the institutional gendered power relations. Neither group showed signs of collective working or networking in the interests of themselves or women generally in the university. These characteristics imply that while the proportion of senior women may continue to increase, the strongly gendered culture is less likely to be challenged. (shrink)

In his article on « Vampires », in the Dictionnaire philosophique, Voltaire both evokes the phenomenon of the so-called « vampire plague » which hit Central Europe during the 1730s and recalls the controversial interpretations of this phenomenon in France and abroad. He takes advantage of the occasion to renew his anti-religious polemic, with a caustic irony that doesn’t spare even a sincere Voltairian like Jean Baptiste Boyer d’Argens, who had offered a penetrating analysis of this phenomenon in his Lettres (...) Juives. In his text, Voltaire chooses satire rather than an inquiry into causes of the phenomenon, revealing a superficial anthropological approach as well as the limits of an argument conceived as pure ideology. (shrink)

El objetivo de este artículo es poner de relieve la importancia filosófica del tema de los valores dentro de la obra de Diego Gracia. Aunque surgida en el camino de búsqueda de una fundamentación para los principios de la Bioética, esta Filosofía de los Valores es un capítulo con valor autónomo y poco atendido, aunque probablemente sea la elaboración filosóficamente más relevante de su autor. Se contextualiza, se analiza su desarrollo filosófico y se pone de relieve que la constante referencia (...) a la filosofía de Zubiri significa no una glosa o comentario, sino una prolongación y creación originales, cuyo objetivo es colocarse fuera de la dicotomía entre objetivistas y emotivistas. Apoyándose en recursos tomados de Zubiri, Gracia elabora una doctrina “constructivista” de los valores y piensa esquivar el peligro del relativismo enraizando el valor en la formalidad de realidad. El tema tiene interés por sí mismo y merece tomarse en consideración, al margen de su rendimiento en el campo de la Ética. (shrink)

El presente estudio trata de las influencias y difusión de la fenomenología en España desde su introducción en 1913 hasta 1929, año en que se hacen explícitas las primeras críticas y comienza a hacerse perceptible la influencia de Heidegger, que a partir de ese momento ocupará el primer plano de la atención filosófica. Aun reconociendo el papel central de Ortega en este episodio, se hace ver la existencia de otros nombres significativos, del mismo modo que Husserl no es el único (...) fenomenólogo relevante. (shrink)

O presente artigo busca fazer uso de conceitos presentes na produção intelectual do filósofo francês Jacques Rancière para pensar a obra fonográfica do popular grupo de rap paulistano conhecido como Racionais MC’s. Especialmente no que diz respeito à distinção elaborada pelo pensador entre uma lógica pedagógica embrutecedora e uma outra lógica pedagógica que seria emancipatória, sendo essa diferenciação também válida para se analisar práticas e produções artísticas. Propõe-se aqui que ao longo de sua trajetória, os rappers citados se aproximaram tanto (...) de uma lógica quanto de outra, sendo oportuno identificar essas relações assim como apontar suas respectivas potencialidades e limitações. (shrink)