Los estudios sobre el Vaticano II se concentran en tres áreas estrechamente vinculadas: las investigaciones históricas, los trabajos sistemático-hermenéuticos y aquellos referidos a los procesos de recepción en las distintas zonas geográficas. Esta contribución afronta el segundo ámbito y con una delimitación precisa: tres contribuciones relevantes que marcaron el debate en torno a la década del ochenta del siglo pasado y que favorecieron un salto de calidad en la comprensión hermenéutica del Concilio. Se trata, en primer término, de la interpretación (...) de Karl Rahner acerca de una iglesia mundial. Segundo, la formulación de los principios generales de interpretación en torno al Sínodo extraordinario de 1985. Tercero, la elaboración por parte de Giuseppe Alberigo de criterios hermenéuticos propios de este Concilio en base a la idea del Vaticano II como evento que inspiró la investigación histórica más importante y detallada en los años noventa. Los trabajos concretados al inicio de nuestro siglo han construido sobre las bases que pusieron los avances analizados en esta contribución. The studies on the Vatican II focus in three areas that are closely linked: historical research, systematic studies in which particular emphasis is placed on the hermeneutic perspective, and research that lays emphasis on the multiple processes of reception in the regional contexts. This article deals only with the systematic aspect, taking into account three relevant contributions that marked the debate particularly around the eighties of the last century. These studies favored a qualitative leap in the hermeneutic understanding of the Council Firstly, the interpretation of Karl Rahner on a worldwide church. Secondly, the formulation of general principles of interpretation by the 1985 Synod. And finally, the specific hermeneutical criteria elaborated by Giuseppe Alberigo after the idea of Vatican II as an event that inspired the most relevant and detailed historical research of the nineties. The hermeneutical work produced during the beginning of our century has built on the foundations laid down by the three contributions discussed in this article. (shrink)

Los estudios sobre el Vaticano II se concentran en tres áreas estrechamente vinculadas: las investigaciones históricas, los trabajos sistemático-hermenéuticos y aquellos referidos a los procesos de recepción en las distintas zonas geográficas. Esta contribución afronta el segundo ámbito y con una delimitación precisa: tres contribuciones relevantes que marcaron el debate en torno a la década del ochenta del siglo pasado y que favorecieron un salto de calidad en la comprensión hermenéutica del Concilio. Se trata, en primer término, de la interpretación (...) de Karl Rahner acerca de una iglesia mundial. Segundo, la formulación de los principios generales de interpretación en torno al Sínodo extraordinario de 1985. Tercero, la elaboración por parte de Giuseppe Alberigo de criterios hermenéuticos propios de este Concilio en base a la idea del Vaticano II como evento que inspiró la investigación histórica más importante y detallada en los años noventa. Los trabajos concretados al inicio de nuestro siglo han construido sobre las bases que pusieron los avances analizados en esta contribución. The studies on the Vatican II focus in three areas that are closely linked: historical research, systematic studies in which particular emphasis is placed on the hermeneutic perspective, and research that lays emphasis on the multiple processes of reception in the regional contexts. This article deals only with the systematic aspect, taking into account three relevant contributions that marked the debate particularly around the eighties of the last century. These studies favored a qualitative leap in the hermeneutic understanding of the Council Firstly, the interpretation of Karl Rahner on a worldwide church. Secondly, the formulation of general principles of interpretation by the 1985 Synod. And finally, the specific hermeneutical criteria elaborated by Giuseppe Alberigo after the idea of Vatican II as an event that inspired the most relevant and detailed historical research of the nineties. The hermeneutical work produced during the beginning of our century has built on the foundations laid down by the three contributions discussed in this article. (shrink)

A propos de l’Histoire du Concile Vatican II, 1959-1965 réalisée sous la direction de Giuseppe Alberigo, P. Vallin apprécie les enjeux de ce Concile tels que le recul du temps et donc la distanciation historienne permettent d’en parler. Mais son analyse de l’œuvre va plus loin dans la mesure où il tente d’apprécier l’action historienne dans le travail même des historiens. En dehors du fait qu’ils ont le recul du temps, ils disposent d’un ensemble de documents et surtout (...) d’archives plus ou moins personnelles d’acteurs et de témoins qui posent la question de la « relecture » de l’évènement. A quoi s’ajoute la « construction du récit ». « Problème complexe, sur lequel tous les collaborateurs des entreprises d’histoire sociale, culturelle, voire politique, ne donnent pas les mêmes réponses ». Les auteurs de cette œuvre monumentale et tout à fait remarquable, n’échappent pas à cette question et à la multiplicité des réponses.Concerning the Histoire de Concile Vatican II, 1959-1965, written under the direction of Giuseppe Alberigo, P. Vallin evaluates the issues of this Council insofar as the intervening years, and therefore the historian’s perspective, allow one to speak of them. But his analysis of the work goes further, in so far as he attempts to evaluate the influence of the historian in the very work of historians. Aside from the fact that they have the benefit of distance in time, they have at their disposal a group of documents, especially the more or less personal archives of the participants and witnesses, which pose the question of a “re-reading” of the event. To this is added the “construction of the historical account.” “A complex problem to which all the collaborators of the undertaking of social, cultural, even political history, do not give the same answers.” The authors of this monumental and quite remarkable work do not skirt this question or the many possible answers. (shrink)

We provide a full characterization of computational error states for information systems. The class of errors considered is general enough to include human rational processes, logical reasoning, scientific progress and data processing in some functional programming languages. The aim is to reach a full taxonomy of error states by analysing the recovery and processing of data. We conclude by presenting machine-readable checking and resolve algorithms.

The process of completing, correcting and prioritising specifications is an essential but very complex task for the maintenance and improvement of software systems. The preservation of functionalities and the ability to accommodate changes are main objectives of the software development cycle to guarantee system reliability. Logical theories able to fully model such processes are still insufficient. In this paper we propose a full formalisation of such operations on software systems inspired by the Alchourrón–Gärdenfors–Makinson paradigm for belief revision of human epistemic (...) states. We represent specifications as finite sets of formulas equipped with a priority relation that models functional entrenchment of properties. We propose to handle specification incompleteness through ordered expansion, inconsistency through ordered safe contraction and prioritisation through revision with reordering, and model all three in an algorithmic fashion. We show how the system satisfies basic properties of the AGM paradigm, including Levi’s and Harper’s identities. We offer a concrete example and complexity results for the inference and model checking problems on revision. We conclude by describing resilience and evolvability of software systems based on such revision operators. (shrink)

Software-intensive science challenges in many ways our current scientific methods. This affects significantly our notion of science and scientific interpretation of the world, driving at the same time the philosophical debate. We consider some issues prompted by SIS in the light of the philosophical categories of ontology and epistemology.

This book is a systematic analysis of John R. Searle’s philosophy of mind. Searle’s view of mind, as a set of subjective _and_ biologically embodied processes, can account for our being part of nature _qua_ mindful beings. This model finds support in neuroscience and offers reliable solutions to the problems of consciousness, mental causation, and the self.

This paper supports the thesis that nihilistic interpretations of Madhyamaka philosophy derive from generally antirealistic and/or metaphysical approaches to Nāgārjuna’s thought. However, the arguments and many images by way of which the author of the Mūlamadhyamakakārikā and his Indian commentators defend themselves from the charge of nihilism show limits in these approaches, and rather confirm that Nāgārjuna’s philosophy should be read as a theoretical proposal that is at once realistic and antimetaphysical. The epistemology inherent to the soteriological dimension of the (...) Buddha’s teaching, of which Nāgārjuna presents himself as a faithful continuer, assesses on the one hand the accomplishment of a ‘cognitive revolution’ consisting in the achievement of a new vision of reality and on the other the avoidance of any metaphysical description of the same vision. Comprehension of the Madhyamaka philosophical enterprise through a realistic-antimetaphysical lens seems to hinder and prevent the possibility of any nihilistic interpretation of Nāgārjuna. (shrink)

No paradox exists in the fact that, in the Special Relativity, for the mass of a material body, considered in motion at constant speed, whose measure is u, the formula: m = m0/√ can be written, while for a photon the same formula holds, when between its source and the observer a state of relative motion at constant speed, whose measure is u, exists and it is observed along the direction perpendicular to the direction of his speed.

Some time ago I advanced on the pages of this journal a critique of the interpretation given by Jay L. Garfield and Mark Siderits (hereafter GS) of Nāgārjuna’s doctrine of the two truths (Ferraro, J Indian Philos 41(2):195–219, 2013.1); to my article the two authors responded with a ‘defense of the semantic interpretation’ of the Madhyamaka doctrine of emptiness (GS, J Indian Philos 41(6):655–664, 2013). Their reply, however, could not consider my personal understanding of Nāgārjuna’s notions of śūnyatā and dve (...) satye. My interpretation of these notions was in fact absent in the paper GS responded, and was only related in a second paper of mine (Ferraro, J Indian Philos 41(5):563–590, 2013.2), still unpublished at the time of GS’s drafting of their ‘defense’. Therefore, in the present rejoinder, I found it appropriate, rather than responding point by point to the passages of GS’s reply, to advance a comparison between the semantic interpretation and my ‘realist antimetaphysical’ understanding of Nāgārjuna’s thought. (shrink)

In the first part of this paper I critically examine some of the main interpretations of “classical” Yogācāra philosophy of Maitreya, Asaṅga and Vasubandhu. Among these interpretations, based on extant textual and contextual data, I consider philologically unlikely both metaphysical-idealistic readings, which ascribe to these authors the view that ultimate reality is a mental or subjective stuff, and epistemological-idealistic readings which advocate that either Yogācāra suspends judgment on the existence of the extramental or that it maintains that the extramental exists (...) in itself and ultimately. Instead, I consider more likely the thesis that classical Yogācāra upholds an epistemological idealism that, while admitting epistemological priority of the mental over the extramental, rules out the ultimate existence of both the former and the latter. This exclusion, however, does not amount to the exclusion of every metaphysics, but rather to the adoption of a metaphysics of emptiness conceived, in fact, as absence of the mental/extramental dichotomy. In the second part of the paper this reading of classical Yogācāra is compared with the interpretation of Nāgārjuna’s philosophy that I elsewhere called “realistic antimetaphysical”, and I reach the conclusion that, while with respect to epistemology between early Madhyamaka and classical Yogācāra there is continuity, regarding metaphysics these two schools are deeply distinct and discontinuous: while Nāgārjuna conceives of emptiness as an extinction of any metaphysical view, Yogācāra emptiness actually presents itself as a metaphysical point of view. (shrink)

Dieses Handbuch bietet einen verlässlichen, systematischen und umfassenden Zugang einerseits zu Leben und Werk Karl Poppers, andererseits zur breiten Wirkung des Philosophen in Wissenschaft, Politik und Gesellschaft.

The brain constructs within itself an understanding of its surround which constitutes its own world. This is described as its Double in the frame of the dissipative quantum model of brain, where the perception-action arc in the Merleau-Ponty’s phenomenology of perception finds its formal description. In the dialog with the Double, the continuous attempt to reach the equilibrium shows that the real goal pursued by the brain activity is the aesthetical experience, the most harmonious “to-be-in-the-world” reached through reciprocal actions, the (...) aesthetical dimension characterized by the “pleasure” of the perception. Aesthetical pleasure unavoidably implies disclosure, to manifest “signs”, artistic communication. An interpersonal, collective level of consciousness then arises, a larger stage where the actors are mutually dependent. The coherent structure of the brain background state manifests itself in the auto-similarity properties of fractal structures. These are observed to occur also in a large number of natural phenomena and systems. The conception of Nature divided in separated domains is replaced by the vision of Nature unified by laws of form implied by the underlying quantum dynamics of the coherent vacuum, an integrated ecological vision. (shrink)

Premessa p.9 Capitolo I: Identità ebraica e nuovo pensiero p.13 Capitolo II: Qohelet nel “nuovo pensiero” p.81 Capitolo III: Etica e politica: un dialogo tra religioni? p. 149 Capitolo IV: Dal trascendentalismo all’esteriorità: fondazione etica della maestria p.207 Capitolo V: Dal primato della politica al primato dell’etica p.245 Capitolo VI: Emmanuel Lévinas: per una trascendenza non idolatrica p.287 Capitolo VII: Dall’umanismo dei superbi all’umanismo dell’altro uomo p.231.

The model presented in the target article includes feature processing and higher representations. I argue, based on neuropsychological evidence, that spatial representations are also involved in perceptual awareness of somatosensory events. Second, there is an asymmetry, with a right-hemisphere–based bilateral representation of the body. Third, the specific aspect of bodily awareness concerning motor function monitoring involves a network that includes the premotor cortex.