For an anthropology of communication What do we mean by “anthropology of communication”? The term is used for the ethnographic analysis of human communication as well as for behavioural changes due to the application of new information technologies. We put forward an introduction, to be followed by seven texts: three reflections on “anthropology”, three on “communication” and one concerned with the overlap between these two concepts. Starting with December 2004, these papers will be accessible at the rate of one paper (...) a month. Our intention is to search for all terms associated with “anthropology” and “communication”, to create an inventory of representative semantic fields for them, to indicate current overlaps established by colleagues carrying out communications and information research as well as possible overlaps in the future. (shrink)

Logic and Pragmatism features a number of the key writings of Giovanni Vailati (1863–1909), the Italian mathematician and philosopher renowned for his work in history of mechanics, geometry, logic, and epistemology. The selections in this book—many of which are available here for the first time in English—focus on Vailati’s significant contributions to the field of pragmatism. Two introductory essays by the volume’s editors outline the traits of Vailati’s pragmatism and provide insights into the scholar’s life.

This article intends to be an inventory of concrete cultural interactions which took place, in the Palaeologan era, between Jews and Christians in the Byzantine Empire, in the fiels of sciences, philosophy or spiritual theology.

In this paper we show that URIs, sometimes dubbed "philosophical proper names, in fact do not always refer as proper names does. We provide an account explaining why, centered around the notion of "resource", central to webarch, and that we qualify ontologically.

The advent of the Web is one of the defining technological events of the twentieth century, yet its impact on the fundamental questions of philosophy has not yet been explored, much less systematized. The Web, as today implemented on the foundations of the Internet, is broadly construed as the space of all items of interest identified by URIs. Originally a space of linked hypertext documents, today the Web is rapidly evolving as a universal platform for data and computation. Even swifter (...) is the Web‐driven transformation of many previously unquestioned philosophical concepts of privacy, belief, intelligence, cognition, and even embodiment in surprising ways. The ensuing essays in this collection hope to explore the philosophical foundation of the World Wide Web and open the debate on whether or not the changes caused by the Web to technology and society warrant the creation of a philosophy of the Web. (shrink)

Proceedings of PhiloWeb 2012, workshop at WWW 2012, on the philosophy of the Web.

According to the Śaiva non dualists Utpaladeva (fl. c. 925-975) and Abhinavagupta (fl. c. 975-1025), imaginary objects, far from being a mere rearrangement of previously perceived elements, are original creations resulting from consciousness’s free creativity. The present article examines how the Pratyabhijñā philosophers defend this thesis against Naiyāyika and Mīmāṃsaka theories of imagination, but also how they link it with their idealism, since Utpaladeva and Abhinavagupta contend that the phenomenal world is created by a universal consciousness through a process similar (...) to the individual subject’s activity of imagination. They thus state – as the Advaita Vedāntins or the Buddhist Vijñānavādins – that the world is an imaginary construction, but they refuse to draw from this the conclusion that it is unreal: paradoxically, they consider that the world is real insofar as it is imagined, and they see imagination as an experience capable of leading the individual subject to liberation. (shrink)

The Pratyabhijñā system, elaborated in the tenth and eleventh centuries by the Kashmiri philosophers Utpaladeva and Abhinavagupta, presents a rational justification of the metaphysical principles contained in the Śaiva nondualistic scriptures. However, contrary to what one might expect, many arguments to which Utpaladeva and Abhinavagupta resort when defending their idealism belong to Buddhist rather than Śaiva sources. This article examines the profound influence, in this respect, of the Buddhist “logico-epistemological school” on the Pratyabhijñā system. But it also shows that Utpaladeva (...) and Abhinavagupta are not unknowingly or unwittingly influenced by their Buddhist opponents: they systematically emphasize this influence, thus taking full responsibility for appropriating their rivals' concepts. Moreover, they highlight their fundamental divergence regarding the way consciousness manifests a seemingly external and diverse universe, most notably by replacing the Vijñānavādins' traditional analogy: according to the Śaivas, perceived objects should not be compared to dreamt objects, but to yogins' creations. https://paris3.academia.edu/IsabelleRati%C3%A9. (shrink)

The fields of indology and Indian philosophy owe to Raffaele Torella one of the most exciting manuscript discoveries made in the last decades, namely, that of the only extensive fragment thus far known of Utpaladeva’s own Vivṛti on his Īśvarapratyabhijñākārikā. Thanks to the edition of this very incomplete codex unicus (it only covers 13 verses out of 190), we are now able to compare this known part of Utpaladeva’s lost text with the numerous annotations written in the margins of the (...) manuscripts of Abhinavagupta’s commentaries on the Pratyabhijñā treatise. This comparison shows that some of these marginalia are quotations – and in a number of cases, rather lengthy ones – of Utpaladeva’s Vivṛti. The article, which presents the first results of an ongoing study of the marginal annotations found in manuscripts of Abhinavagupta’s Pratyabhijñā commentaries, offers an edition and annotated translation of a hitherto unknown passage of the Vivṛti on kārikās 1.5.4 and 1.5.5. The fragment bears on the Buddhist controversy between Vijñānavādins and Sautrāntikas over the existence of other conscious streams (santānāntara) and on the possibility of intersubjectivity if, as the Vijñānavādins claim, nothing exists outside consciousness. (shrink)

The advent of the so-called Web 2.0 and the Semantic Web, for all their seemingly apparent (Floridi, 2009) differences, was instrumental in a renewed interest in questions that used to be addressed solely by the philosophy of language. Amongst these, the problem of meaning is paramount to many a Webservice. The fact that philosophical problematiques of such a magnitude as this one are brought up both in the design process and effective use of technical devices, forces us to realize that (...) some topics are already moving from the traditional realm of theoretical questions to an area packed with innumerable “artefacts of meaning” - tagging systems among many (we will focus on these for the time being). This shift, that we’ve chosen to dub “artefactualization” elsewhere (Monnin, 2009a), bespeaks the now common coupling between philosophical questions and technological realities. In other words, a process that exhibits continuity as well as radical change and deeply subverts established views about the relationships symbolic forms and artefacts entertain with one another. (shrink)

The Pratyabhijñā (“Recognition”) system, designed by the Śaiva nondualist Utpaladeva (c. 925-975 CE) and expounded by Abhinavagupta (c. 975-1025 CE), stands out as one of the greatest accomplishments of Indian philosophy. Engaging in a dialogue with all the rival currents of thought of his time, and claiming that the realization of our identity with God (understood as a single, all-encompassing and all-powerful consciousness) can be achieved through the mere recourse to experience and reason, Utpaladeva transforms the Śaiva scriptural dogmas into (...) philosophical concepts. His “new path” is aimed at demonstrating that the essence of any individual’s consciousness is none other than the absolute freedom characterizing God’s creativity. While examining Utpaladeva’s use of the concept of freedom in several major Indian controversies (such as the debates over the existence of the Self or the ontological status of perceived objects), this article explores his phenomenological attempts to uncover the freedom of consciousness in our most ordinary experiences. (shrink)

Neuroscience is undergoing faster changes than ever before. Over 100 years our field qualitatively described and invasively manipulated single or few organisms to gain anatomical, physiological, and pharmacological insights. In the last 10 years neuroscience spawned quantitative big-sample datasets on microanatomy, synaptic connections, optogenetic brain-behavior assays, and high-level cognition. While growing data availability and information granularity have been amply discussed, we direct attention to a routinely neglected question: How will the unprecedented data richness shape data analysis practices? Statistical reasoning is (...) becoming more central to distill neurobiological knowledge from healthy and pathological brain recordings. We believe that large-scale data analysis will use more models that are non-parametric, generative, mixing frequentist and Bayesian aspects, and grounded in different statistical inferences. (shrink)

Does the centralization of the Web change both the diffusion of knowledge and the philosophical definition of knowledge itself? By exploring the origins of the Semantic Web in the philosophy of Carnap and of Google’s machine learning approach in Heidegger, we demonstrate that competing philosophical schools are deeply embedded in artificial intelligence and its evolution in the Web. Finally, we conclude that a decentralized approach to knowledge is necessary in order to bring the Web to its full potential as project (...) for the spread of human autonomy. (shrink)

Abhinavagupta is undoubtedly the most famous Kashmirian medieval intellectual: his decisive contributions to Indian aesthetics, Saiva theology, and metaphysics, and to the philosophy of the subtle and original Pratyabhijna system, are well known. Yet so far his works have often been studied without fully taking into account the specific historical, social, artistic, religious, and philosophical context in which they are embedded. The purpose of this book is to show that this intellectual background is no less exceptional than Abhinavagupta himself. (Series: (...) Leipzig Studies on the Culture and History of South and Central Asia / Leipziger Studien zu Kultur und Geschichte Sud- und Zentralasiens, Vol. 6) [Subject: History, Abhinavagupta, India Studies, Religious Studies]. (shrink)

From very early times, the Buddhist intellectuals have made the notion of a self existing over and above the bodily and mental constituents one of their main targets. Their critique first culminates in Vasubandhu’s treatise against the Buddhist personalists (early 5th century CE). The eighth-century philosophers Śāntarakṣita and Kamalaśīla provide another milestone in the history of the mainstream Buddhists’ critique of the self and the person: their Tattvasaṅgraha(pañjikā) contains the most learned and elaborate treatment of the subject (at least before (...) Karṇakagomin’s and Śaṅkaranandana’s Nairātmyasiddhi monographs). But how have Dignāga and Dharmakīrti (6th century [?]) contributed to this heated debate? The present study attempts to answer at least in part this question by offering a monographic account of Dharmakīrti’s position regarding the self. The book’s introduction deals with Dharmakīrti’s view of the self as the paramount expression of nescience. Chapter 1 is devoted to his critique of the two main expressions of Buddhist substantialism, viz. the Buddha-nature teachings and Personalism (pudgalavāda). Chapter 2 presents his way of undermining the non-Buddhists’ arguments in favour of the self. Finally, Chapter 3 provides a detailed account of Dharmakīrti’s most original contribution on the subject, viz. his demonstration that the (belief in the) existence of a self makes salvation impossible. Table of contents available at https://paris3.academia.edu/IsabelleRati%C3%A9. (shrink)

Far from being confined to technical issues of catoptrics, the Indian Medieval discussion on the nature of optical reflections – in which most Indian philosophical traditions took part – had crucial metaphysical stakes: determining the ontological status of reflections was of particular importance to Indian thinkers because while many of them admitted that consciousness can be compared to a mirror reflecting the universe, they did not agree as to the significance of this analogy regarding the (un)reality of phenomena. The paper (...) seeks to explain the Śaiva nondualists’ highly original position in this respect by showing how their thesis was elaborated against various Buddhist and Brahmanical theories that reduced reflections either to mere illusions or to the very objects existing outside of the mirror. Published in Joerg Tuske (ed.), Indian Epistemology and Metaphysics, London: Bloomsbury: 2017, pp. 207-240. https://paris3.academia.edu/IsabelleRati%C3%A9. (shrink)

This article examines the reasons that led Cournot to refuse Walras's request that he writes an article defending mathematical economics. From a reading of Cournot's works on philosophy and economics we show three reasons which explain the Cournot's refusal. First, Cournot does not attach the same importance to the theorems proposed by Walras. Second, these theorems enable Walras to defend an economic system that he considers to be truer than any other while Cournot believed that the economy could be subject (...) to various forms of mathematical representations. Third, Cournot does not refer to the same conception of mathematics of Walras. (shrink)

The term " technoscience " gained philosophical significance in the 1970s but it aroused ambivalent views. On the one hand, several scholars have used it to shed light on specific features of recent scientific research, especially with regard to emerging technologies that blur boundaries (such as natural/artificial, machine/living being, knowing/making and so on); on the other hand, as a matter of fact " technoscience " did not prompt great interest among philosophers. In the French area, a depreciative meaning prevails: " (...) technoscience " means the contamination of science by management and capitalism. Some even argue that " technoscience " is not a concept at all, just a buzzword. In this chapter, on the contrary, we make the case for the constitution of a philosophical concept of technoscience based on the characterization of its objects in order to scrutinize their epistemological, ontological, political and ethical dimensions. (shrink)

The margins of Indian manuscripts have attracted very little scholarly attention to date. The present paper is aimed at showing, through the example of Kashmirian Sanskrit manuscripts, that Classical Indology has much to gain by studying marginal annotations, first and foremost because the latter often include substantial quotations of texts that are no longer extant, so that they constitute a unique source enabling us to retrieve significant parts (which may amount to several chapters) of lost works. These marginalia also provide (...) us with an opportunity to understand how certain texts came to be marginalized in the course of time despite their innovative character and the intense exegetic or critical reaction that they might have initially triggered; and they may afford us some rare glimpses into the practical aspects of intellectual life – particularly learning and teaching habits – in medieval India. (https://paris3.academia.edu/IsabelleRati%C3%A9). (shrink)

It is striking to note to what extent the time issue in education is commonly understood in terms of chronology. It is an institutional and linear time that is divided and then fitted back together like a Russian doll in an analytical approach. The conception of time is reversible and possesses the same characteristics as space. It is a paradox that this institutional rationalization of time by reversible chronological divisions barely conceals the whole concrete and living reality of human time, (...) which is a continuous process of change that philosophers generally call duration. On the contrary, far from the above reduction, its specificity lies in its irreversibility. This article intends to present both the results of empirical research on cooperative pedagogy and its current theorization. The emergence of complexity in time is visible in the primacy given to processes in the educational relationship. The way the multiple scales of complexity are superposed is reflected in the cooperative organization of work, for a new educational temporality which results in an increase in joyful emergences. (shrink)

The conceptions of time are manifold (cyclic, linear, subjective/objective etc.). This is also true of Ancient Greece (Lloyd 1976). However, in Classical Greece certain human sciences arise and evolve at the same time, including History (Herodotus, Thucydides) and Philosophy (Plato, Aristotle), which may share a common notion of time. We explore the idea that these developments are related to what we observe in the language in the same period, namely that the marking of aspect and mood steps back and gives (...) way to a more precise marking of time in the verbal system. This may be due to mutual influences of the categories of language and thought, as already observed in Benveniste (1958). (shrink)

En collaboration avec Mannaig Thomas et Jean-Baptiste Pressac.

PurposeThe set of stakeholders included in the social life cycle assessment guideline could create confusion as to the target of the assessment: individuals or society. This paper attempts to develop the epistemological foundations of S-LCA in social sciences. Its major discussion is who should be addressed in S-LCA: individuals or society as a whole. This article contributes to the definition of a social life cycle based on sociological perspectives.MethodsThis paper is a critical evaluation of well-being methodologies and sociological perspectives used (...) to analyze the effects of a change in a social system. The two perspectives, individualistic and holistic, have been evaluated based on four criteria: subjectivity, social values, possibility of aggregation of social data and rebound effects. We have examined different points of view in the sociologic discipline to determine which perspective would be more suitable. Insights have been taken from structural functionalist, symbolic interactionism, and conflict theories to answer the troubling debates identified in S-LCA: Can the life cycle defined for LCA be used in S-LCA? More specifically, does S-LCA include the same actors and timeline as LCA? Does aggregation of data of individuals convey the characteristics of a society?Results and discussionOrganizational or technical changes induce new cost and benefits in the social system. When focusing on the well-being of individuals, little emphasis is directed to the relations between people, and thus social costs and benefits are not valorized. The sociological perspectives that deal with social change seek to explain social phenomena based on the relations that are established and affected by a social phenomenon. The sociologic concept has brought insights to the definition of a social life cycle, the object of S-LCA.ConclusionsThis paper is an attempt to bring the attention of S-LCA practitioners to the concept of social change defined by sociologists. Whether society is considered as a sum of individuals or as an independent entity determines our approach as individualistic or holistic. This would obviously influence our perspective in the selection of stakeholders of the life cycle, the boundaries of the analysis, and the indicators to be assessed. We recognize the central social matter of a product system as its contribution to the overall order in a society. (shrink)

Achieving food security at a global scale while protecting the environment, as envisioned in the Sustainable Development Goals, will require a complex process of collaboration and the integration of analyses at multiple scales. Agricultural and land use models are increasingly being used to bridge the global/local divide, particularly as a means to envision future land access, use and management in different agricultural production systems. This special issue contributes to our understanding of global modeling, governance and land use change. Specifically, it (...) provides insights into the question of: how do the ways of knowing and governing affect the politics of environmental protection and agriculture? The papers in this special issue bring reflexive questions of knowledge production, public policy and civic engagement into the epistemic spaces of scientific and technological development, both as a means to improve the way we model and to understand the implications of governing by models. (shrink)

Danielle Macbeth's purpose in Macbeth 2005 is threefold. Her monograph proposes "to provide a logical justification for all aspects of Frege's peculiar notation, to motivate and explain the developments in Frege's views over the course of his intellectual life, and to explicate his most developed, critically reflective conception of his Begriffschrift, his formula language of pure thought" (p. vii). I shall focus here on a few selected aspects of the first and third points and leave on the side the discussion (...) of the historical development of Frege's views on logic, semantics and mathematics. The book's underlying claim is that although Frege's logical language, "can of course be read as a language of quantificational logic, [it] can also be read very differently" (p. vii), so much so, as a matter of fact, that although Frege's logic is usually thought of as a "notational variant of standard quantificational logic", it is nevertheless "unknown to us" (p. 1). This naturally prompts three questions : "What is Frege's logic?", "What is quantificational logic?", and given the way we understand formal languages for first and higher order predicate logic, most notably the notions of argument 2 place (for a predicate symbol), of scope and of binding (of variables - either individual or predicate of first or higher order): "How come Frege's logic says nothing about such notions, or something so different from what we say?". (shrink)

Protecting nature has become a global concern. However, the very idea of nature is problematic. We examined the etymological and semantic diversity of the word used to translate nature in a conservation context in 76 of the primary languages of the world to identify the different relationships between humankind and nature. Surprisingly, the number of morphemes (distinct etymological roots) used by 7 billion people was low. Different linguistic superfamilies shared the same etymon across large cultural areas that correlate with the (...) distribution of major religions. However, we found large differences in etymological meanings among these words, echoing the semantic differences and historical ambiguity of the contemporary European concept of nature. The principal current Western meaning of nature in environmental public policy, conservation science, and environmental ethics–that which is not a human artifact–appears to be relatively rare and recent and to contradict the vision of nature in most other cultures, including those of pre‐Christian Europe. To avoid implicit cultural bias and hegemony–and thus to be globally intelligible and effective–it behooves nature conservationists to take into account this semantic diversity when proposing conservation policies and implementing conservation practices. (shrink)

In this chapter, the authors wish to study the transformation of online profiles created during a user’s lifetime into the profile of a deceased person. To this end, they first focus on the possibilities available to the bereaved to maintain the deceased’s profile and how they manage this. When these perpetuated profiles are taken in hand, they undergo changes. This phenomenon of transformation is what the authors have termed “profilopraxy,” whereby the deceased’s profile is changed so that it complies with (...) the idea that the bereaved have of the person, and/or the affixment of death stigmas to make the profile recognizable as that of a dead person. As the most obvious way of affixing these stigmas involves announcing the death of the deceased, the authors analyze this announcement. They identify the enunciators who make the announcement, the places where it appears and the way it is formulated. On this basis, the authors show that the characteristics of social networking sites profoundly upset traditional hierarchies, since friends and family both intervene on the profile pages to affix death stigmas and shape them for posterity. As a result, the transformation of a living person’s profile into a dead person’s profile stems from a co-enunciation involving viewpoints that are not always similar. Tensions may even be expressed among the co-enunciators active on a profile. Moreover, some choose to use other spaces in which to produce a representation of the deceased, thus creating an image that better fits the one they wish to see handed down to posterity. (shrink)

Christopher Pincock analyses the evolution of the Russellian theory of induction and compares it to Reichenbach's.

In his latest book, Criminalizing Sex (2020), Stuart P. Green, professor of philosophy of law at Rutgers, develops a unified liberal theory of the criminalization of sexual offenses. The exercise he undertakes is not an easy. Nevertheless, through the use of accessible language, rigorous reasoning and sometimes amusing examples, Green succeeds in offering both a state of the art of knowledge on the subject and in elaborating a legal system that allows for the advancement of thinking in the area of (...) sexual offenses according to the liberal ethics of harms and wrongs. The author starts from the observation that in recent years, criminal legislation on sexual offenses has undergone profound transformations: it has generally become more repressive with regard to non-consensual relationships (rape, sexual assault, etc.) but also more flexible with regard to mutually consensual relationships (homosexuality, adultery, etc.). This apparent double movement invites him to explore conceptual and normative implications of these divergent tendencies, starting from the premise that an ideal liberal criminal justice system should only punish situations where a perpetrator would impose a non-consensual sexual relationship on another. Such a vision of law, which emphasizes individual autonomy while preventing harm to others, follows in the footsteps of those promoted by John Stuart Mill (On Liberty), Herbert L.A. Hart (The Morality of the Criminal Law), and Joel Feinberg (The Moral Limits of the Criminal Law, 4 vols.). (shrink)

Marina Imocrante discusses the nature of mathematical inferences to the best explanation. Can one, in mathematics, have a priori forms of inference to the best explanation? Can they be both a priori and revisable?

Vincent Ardourel discusses the eliminability of infinite limits in the explanations of phase transitions—an important point in the debate on the reducibility of thermodynamics to statistical mechanics. To this end, he examines alternative physical theories that deal with phase transitions in finite systems.

Christopher Pincock discusses the nature of the explanation of the universality of certain natural phenomena, such as critical phenomena. Under what conditions can they be called emergent?

The ethics of emerging forms of artificial intelligence has become a prolific subject in both academic and public spheres. A great deal of these concerns flow from the need to ensure that these technologies do not cause harm—physical, emotional or otherwise—to the human agents with which they will interact. In the literature, this challenge has been met with the creation of artificial moral agents: embodied or virtual forms of artificial intelligence whose decision procedures are constrained by explicit normative principles, requiring (...) the implementation of what is commonly called artificial morality into these agents. To date, the types of reasoning structures and principles which inform artificial morality have been of two kinds: first, an ethically maximal vision of artificial morality which relies on the strict implementation of traditional moral theories such as Kantian deontology or Utilitarianism, and second, a more minimalist vision which applies stochastic AI techniques to large data sets of human moral preferences so as to illicit or intuit general principles and preferences for the design of artificial morality. Taken individually, each approach is unable to fully answer the challenge of producing inoffensive behavior in artificial moral agents, most especially since both forms are unable to strike a balance between the ideal set of constraints which morality imposes on one hand, and the types of constraints public acceptability imposes, on the other. We provide an alternative approach to the design of artificial morality, the Ethical Valence Theory, whose purpose is to accommodate this balance, and apply this approach to the case of autonomous vehicles. (shrink)

Plant ontology is a major issue in the 21rst century as it will affect agriculture worldwide. Dragging plant ontology to center-stage is an opportunity for OA to posit so far unspoken concern for plant welfare and to disentangle implicitly linked notions such as organicity, naturalness and aliveness. So far OA has focused on soil ontology and devoted little attention to crop ontology. Plant embodiment and passing over is an absolute requirement for organicity, so it is crucial to understand why the (...) plantness of the plant remains a blind spot. One issue is to reveal the contradictions and paradoxes of accumulating knowledge that ignores meaningful aesthetic and relational content and promotes a utilitarian approach of plants as material and resource. I reckon to critically assess the reduction of plants to non-animal ingredients that come from the ground. Another issue is to encourage new awareness for the standing of plants and contribute to current debates on plant life integrity and agentivity. I recommend to integrate the notion of “plant labor” and the value of plant-human relation at work in the definition of organic sustainability. Finally, addressing core values of plant labor is well suited to seek a common language and accommodate community entanglement in a comprehensive philosophy of OA. (shrink)

The animalization of plants proponed by Western rationalization compromises ecological integrity and is a major cause of climatic disasters worldwide. It is crucial to reveal the contradictions and paradoxes of applying to crops animal-centered notions such as nutrition, sexual reproduction and competition. These notions convey catabolic rationales, i.e. rationales based on “take” and “consume” purposes that are ontologically alien to plants. We recommend to raise structured arguments to address these paradoxes and to disentangle the animal normative footprint by developing sound, (...) plant-centered notions. The plant is an “open being” and has no inside nor outside, thus it cannot ingest or mate or defend, or act in a proper sense. It is not topologically separate from us as we think we are from it and requires adequate descriptors of its distinctive mode of being. We propose that the plant ontological determination requires a specific statement in organic core values. To care for plants as plants implies that social and in-context values are considered as important as technical issues. Plant-human community entanglement makes sense and should be defended for the sake of organic crop flourishing. (shrink)

Natural selection is commonly seen not just as an explanation for adaptive evolution, but as the inevitable consequence of “heritable variation in fitness among individuals”. Although it remains embedded in biological concepts, such a formalisation makes it tempting to explore whether this precondition may be met not only in life as we know it, but also in other physical systems. This would imply that these systems are subject to natural selection and may perhaps be investigated in a biological framework, where (...) properties are typically examined in light of their putative functions. Here we relate the major questions that were debated during a three-day workshop devoted to discussing whether natural selection may take place in non-living physical systems. We start this report with a brief overview of research fields dealing with “life-like” or “proto-biotic” systems, where mimicking evolution by natural selection in test tubes stands as a major objective. We contend the challenge may be as much conceptual as technical. Taking the problem from a physical angle, we then discuss the framework of dissipative structures. Although life is viewed in this context as a particular case within a larger ensemble of physical phenomena, this approach does not provide general principles from which natural selection can be derived. Turning back to evolutionary biology, we ask to what extent the most general formulations of the necessary conditions or signatures of natural selection may be applicable beyond biology. In our view, such a cross-disciplinary jump is impeded by reliance on individuality as a central yet implicit and loosely defined concept. Overall, these discussions thus lead us to conjecture that understanding, in physico-chemical terms, how individuality emerges and how it can be recognised, will be essential in the search for instances of evolution by natural selection outside of living systems. (shrink)

Jean Nicod (1893–1924) is a French philosopher and logician who worked with Russell during the First World War. His PhD, with a preface from Russell, was published under the titleLa géométrie dans le monde sensiblein 1924, the year of his untimely death. The book did not have the impact he deserved. In this paper, I discuss the methodological aspect of Nicod’s approach. My aim is twofold. I would first like to show that Nicod’s definition of various notions of equivalence between (...) theories anticipates, in many respects, the (syntactic and semantic) model-theoretic notion of interpretation of a theory into another. I would secondly like to present the philosophical agenda that led Nicod to elaborate his logical framework: the defense of rationalism against Bergson’s attacks. (shrink)

The philosophical text is an integral part of the vast humanist project of restoring ancient culture that flourished from the 15th century onwards in Italy and throughout Europe. One cannot philosophise without commenting. If the three major philological practices - editing, translating, and commenting - the foundations of the humanist approach, remain the heirs of the ancient schools and the scholastic university, the humanist gesture renews them by bringing a new methodological rigour and openness. From the university institution to the (...) new centres of knowledge, the frontier is porous and philosophical commentary reveals itself to be the privileged place where various currents meet. It is the dialectic that is established between different approaches that testifies to the philosophical commentary of the Renaissance rather than a radically different and opposed practice. The traditional commentary is nonetheless inflected, and a new way of philosophizing is developed: the enlargement of the corpus and the opening to new currents give the practice of philosophical commentary a remarkable plasticity. The studies gathered in this volume aim to analyse the humanist refoundation of ancient philosophy through the activity of commentary throughout the 15th and 16th centuries. (shrink)