Des influences égyptiennes dans la Descriptio orbis de Denys d’Alexandrie ? L’examen attentif des composantes laudatives et du contenu du proème de la Descriptio orbis de Denys le Périégète prouve que le poète originaire d’Alexandrie a été influencé dans son œuvre même par la religion égyptienne. En particulier, derrière l’éloge de l’Océan paraît se cacher un hymne à la louange du Nun primordial.Egyptian Influences in the Descriptio orbis by Dionysius of Alexandria? The thorough analysis of the laudatory components and contents (...) of the proem by Dionysius Periegetes’ Descriptio orbis shows that the Alexandrian poet was also influenced in his own poem by the Egyptian religion. In particular, behind the encomium of the Ocean, it looks as if the poet is hiding a hymn to the primeval Nun. (shrink)

Introduzione Nel codice della sua Bibliotheca consacrato a recensire la produzione letteraria di Temistio, il patriarca Fozio testimonia di aver letto – oltre ad alcune opere filosofiche – un corpus di trentasei discorsi politici (λόγοι πολιτιϰοιλς), tra cui alcuni indirizzati a Costanzo, a Valente e Valentiniano II, a Teodosio, non tutti pervenuti. Ora, l'opera oratoria di Temistio, quale noi moderni leggiamo, comprende trentatrè orazioni, pubbliche e private, di cui due (o forse tre) incomplete. È molto probabile che gli altri tre (...) discorsi che Fozio ugualmente leggeva siano da identificare con orazioni perdute, di cui sopravvivono talune notizie: il discorso recitato nel 357 dinanzi al senato di Costantinopoli in occasione di un'ambasceria a Roma, il panegirico indirizzato nel 363 all'imperatore Giuliano per il suo quarto consolato e l'orazione sulla tolleranza religiosa indirizzata a Valente tra gli anni 375–376. Verrebbe, in questo modo, confermata la notizia della Bibliotheca circa l'esistenza di un corpus di complessivi trentasei discorsi ed in particolare rafforzata l'ipotesi, ventilata da taluni studiosi, secondo cui la silloge temistiana in nostro possesso corrisponderebbe in buona sostanza al ‘libro’ recensito da Fozio. (shrink)

Introduzione Nel codice della sua Bibliotheca consacrato a recensire la produzione letteraria di Temistio, il patriarca Fozio testimonia di aver letto – oltre ad alcune opere filosofiche – un corpus di trentasei discorsi politici (λόγοι πολιτιϰοιλς), tra cui alcuni indirizzati a Costanzo, a Valente e Valentiniano II, a Teodosio, non tutti pervenuti. Ora, l'opera oratoria di Temistio, quale noi moderni leggiamo, comprende trentatrè orazioni, pubbliche e private, di cui due (o forse tre) incomplete. È molto probabile che gli altri tre (...) discorsi che Fozio ugualmente leggeva siano da identificare con orazioni perdute, di cui sopravvivono talune notizie: il discorso recitato nel 357 dinanzi al senato di Costantinopoli in occasione di un'ambasceria a Roma, il panegirico indirizzato nel 363 all'imperatore Giuliano per il suo quarto consolato e l'orazione sulla tolleranza religiosa indirizzata a Valente tra gli anni 375–376. Verrebbe, in questo modo, confermata la notizia della Bibliotheca circa l'esistenza di un corpus di complessivi trentasei discorsi ed in particolare rafforzata l'ipotesi, ventilata da taluni studiosi, secondo cui la silloge temistiana in nostro possesso corrisponderebbe in buona sostanza al ‘libro’ recensito da Fozio. (shrink)

The article fits in the new investigation trend about the classical models and sources of the Philagathos of Cerami’s Homilies, with particular focus on anonymous quotations and imitations of the Procopius of Gaza’s sophistic and rhetorical work. One of the most signifiant examples is the description of the Cappella Palatina in Palermo , for which Philagathos bore certainly in mind and adapted, besides other works, the Procopius’s Descriptio horologii. The conclusion is that Philagathos had at his disposal a whole now (...) lost manuscript with the Procopius’s work. (shrink)

L'attento esame della tradizione manoscritta delle epistole di Procopio di Gaza ha permesso al suo ultimo editore (A. Garzya) di pubblicare un corpus di 166 lettere, basato su una recensio molto più ampia rispetto a quella dei suoi predecessori e soprattutto più completo per le nuove lettere, venute alla luce nel corso dei secoli.

1. Le fe por la palabra -- 2. Topía y Utopía -- 3. Luz en la caverna.

Eminente studioso del Rinascimento, Eugenio Garin non fu storico di carattere erudito o di vocazione strettamente filologica; al contrario interrogò i grandi autori rinascimentali muovendo da problemi teorici assai precisi. Il saggio si propone di individuare differenti periodi nella produzione scientifica di Eugenio Garin portando soprattutto alla luce i saggi degli anni '30 e degli anni '40, sorprendenti per le connotazioni di carattere spiccatamente religioso da cui sono percorsi: tanto più sorprendenti se si pensa all'immagine di Garin quale (...) autorevolissimo esponente della "cultura laica" del nostro paese impostasi negli anni '50 e durata, con poche variazioni, fino alla sua morte. L'opera consente di mettere a fuoco l'itinerario intellettuale di un personaggio come Garin; contribuisce a mostrare la complessità delle ricerche rinascimentali nella seconda metà del secolo scorso e getta luce su un capitolo essenziale della storia degli intellettuali italiani del XX secolo. (shrink)

Through emotionally charged portraits and richly layered interior views, the photographs of Chicago-based artist Paul D Amato provide a genuine and complex perspective on life in some of the most challenging and troubled neighborhoods in the nation. This publication is supported in part by grants from the David C. and Sarajean Ruttenberg Arts Foundation and the Robert Mapplethorpe Foundation.".

Motivated by the question of responsible AI and value alignment, I seek to offer a uniquely Foucauldian reconstruction of the problem as the emergence of an ethical subject in a disciplinary setting. This reconstruction contrasts with the strictly human-oriented programme typical to current scholarship that often views technology in instrumental terms. With this in mind, I problematise the concept of a technological subjectivity through an exploration of various aspects of ChatGPT in light of Foucault’s work, arguing that current systems lack (...) the reflexivity and self-formative characteristics inherent in the notion of the subject. By drawing upon a recent dialogue between Foucault and phenomenology, I suggest four techno-philosophical desiderata that would address the gaps in this search for a technological subjectivity: embodied self-care, embodied intentionality, imagination and reflexivity. Thus I propose that advanced AI be reconceptualised as a subject capable of “technical” self-crafting and reflexive self-conduct, opening new pathways to grasp the intertwinement of the human and the artificial. This reconceptualization holds the potential to render future AI technology more transparent and responsible in the circulation of knowledge, care and power. (shrink)

Publicado por primera vez en 1982 y merecedor del Premio Nacional de Ensayo en 1983, Lo bello y lo siniestro es un texto imprescindible para comprender la historia de las ideas estéticas y de la teoría del arte. Mediante el análisis de obras diversas -desde las pinturas renacentistas de Sandro Botticelli hasta la célebre película Vertigo de Alfred Hitchcock- el genial filósofo valora la evolución histórica de dos categorías estéticas opuestas, lo bello y lo siniestro, para descubrir lo que ambas (...) tienen de sublime. Eugenio Trías persigue y consigue incansablemente para ofrecer al lector uno de los ensayos más descollantes de nuestro tiempo. (shrink)

"Although its original applications were in linguistics and anthropology, structuralism has also cut across sociology, history, philosophy, psychiatry, criticism, the comparative study of arts and letters, classical studies, and other disciplines in the humanities and social sciences. The present folume is a full record of the proceedings of an international symposium. Participating were many of the leading figures of the structuralist dialogue, and thus the volume is a useful demonstration of the movement, its aim and methods." [Choice].

Descartes has been accused of reasoning in a circle since the publication of the Meditations. The Circle is easy to point out: it seems that Descartes employs clear and distinct perceptions to demonstrate God’s existence and benevolence, and the latter, in turn, validates the use of clear and distinct perceptions. But is Descartes really guilty of fallacious argument, or can we break the arc somehow?

This paper includes a concise survey of the work done in compliance with de Finetti's reconstruction of the Bayes-Laplace paradigm. Section 1 explains that paradigm and Section 2 deals with de Finetti's criticism. Section 3 quotes some recent results connected with de Finetti's program and Section 4 provides an illustrative example.

Die Studien zur Geschichte und Kultur des Vorderen Orients erscheinen als Supplement der Zeitschrift Der Islam, gegründet 1910 von Carl Heinrich Becker, einem der Väter der modernen Islamwissenschaft. Ganz im Sinne Beckers ist das Ziel der Studien die Erforschung der vergangenen Gesellschaften des Vorderen Orients, ihrer Glaubenssysteme und der zugrundeliegenden sozialen und ökonomischen Verhältnisse, von der Iberischen Halbinsel bis nach Zentralasien, von den ukrainischen Steppen zum Hochland des Jemen. Über die grundlegende philologische Arbeit an der literarischen Überlieferung hinaus nutzen die (...) Studien die archivalischen, sowie materiellen und archäologischen Überlieferungen als Quelle für die gesamte Bandbreite der historisch arbeitenden Geistes- und Sozialwissenschaften. (shrink)

In this work I argue that Descartes was not a trialist by showing that the main tenets of trialist interpretations of Descartes's theory of substance are either not supported by the text or are not sufficient for establishing the trialist interpretation.

In this article, I report on a Bulgarian female migrant caregiver's “life-story,” especially focusing on her relationship with an old Italian woman, on the care practices performed in her favor in Italy, and on her daughter and parents still living in Bulgaria. I chose to do it by means of an anthropological approach based on experience as field of mediation between personal dimensions and historical and social processes and therefore centered on the body conceived as historical product, the influence of (...) political and social forces on shaping human lives, and finally interest in the specific link between bodies and work. From this analysis, based on language and narratives, I think useful cultural aspects may emerge about “gender” and care practices, regarding the two women linked by an assistance relationship, and the activities/strategies used by the Bulgarian caregiver to fulfill her family obligations. (shrink)

Many older gay men experience diminished psychological well‐being (PWB) due to unique circumstances including discrimination, living with HIV, and aging through the HIV/AIDS crisis. However, there remains ambiguity as to how older gay men define and understand PWB. Our team interviewed and analyzed the accounts of 26 older (50+) self‐identifying English‐speaking men living in southwestern British Columbia, Canada. We drew on tenets of constructivist grounded theory and intersectionality to account for unique contextual considerations and power relations. Semi‐structured Zoom interviews were (...) conducted from August‐October 2022. Interview transcripts were compared to generate high‐order conceptual findings underpinned by processes understood as central to PWB. Three PWB temporal processes highlighted interlocking social and contextual circumstances intersecting with power and maturation: (1) being emotionally balanced, (2) living gratitude (3) and fully embracing self‐acceptance. Being emotionally balanced supported the affective and sustainable state of contentment, living gratitude drew from the wisdom of accrued experiences to cultivate a positive affective state inclusive to recognising social location privileges, whilst fully embracing self‐acceptance redressed the harms of anti‐gay discourses that men endured throughout their lives. The knowledge is relevant to service and resource development to deliver tailored PWB supports to older gay men. (shrink)

RESUMEN:El presente artículo tiene como objetivo principal el análisis de los estudios de Platón sobre la lengua en su diálogo «Crátilo”. Se interpreta la posición del filósofo, según la cual, si la lengua se aplica sin alteraciones, las palabras explican el contenido de las cosas de una manera correcta y adecuada. Partimos de la idea de que la metodología de Platón, respecto a la interpretación de la palabra, puede aplicarse para analizar la conciencia actual de la gente que vive una (...) crisis de los valores éticos tradicionales.PALABRAS CLAVE:LENGUA, DISCURSO, NOMBRE, SIGNIFICADO, FALSEDAD,CONCIENCIA, EXISTENCIA.ABSTRACT:The article discusses Plato’s theory of language, in the form as it is presented in the Cratylus dialogue. The article elaborates on Plato’s idea that words designate the nature of things they name if the language is used in the correct way. The authors suppose that Plato’s methodology of the interpretation of words can be applied for analyzing self-consciousness of modern man who lives in the era when the traditional ethical values are in crisis.KEYWORDS:LANGUAGE, DISCOURSE, IDEA, NAME, FALSE, CONSCIOUSNESS, EXISTENCE. (shrink)

Questions regarding what exists are central to various forms of Buddhist philosophy, as they are to many traditions of philosophy. Interestingly, there is perhaps a clearer consensus in Buddhist thought regarding what does not exist than there may be regarding precisely what does exist, at least insofar as the doctrine of anātman (no self, absence of self) is taken to be a fundamental Buddhist doctrine. It may be noted that many forms of Mahāyāna Buddhist philosophy in particular are considered to (...) offer a quite austere ontology—a rather ‘empty’ account of what exists. Continuing in this vein of ontological austerity, here I will attempt to lay out a relatively novel approach to Buddhist ontology, viz. Buddhist fictionalism. (shrink)

Conventional quantitative methods for the measurement of organizational legitimacy consider mainly three sources that make judgments about organizations visible: news media, accreditation bodies, and surveys. Over the last decade, however, social media have enabled ordinary citizens to bypass the gatekeeping function of these institutional evaluators and autonomously make individual judgments public. This inclusion of voices beyond functional and formally organized stakeholder groups potentially pluralizes the ongoing discussions about organizations. The individual judgments in blogs, tweets, and Facebook posts give indication about (...) the broader fit between an organization’s perceived behavior and heterogeneous social norms and therefore constitute an indicator of organizational legitimacy that can be accessed and measured. We propose the use of social media data and sentiment analysis to study the affect-based responses to organizational actions by citizens. We critically discuss and compare the method with existing quantitative methods for legitimacy measurement and apply them to a recent case in the banking industry. We discuss the value of the method for studying the process of legitimacy construction as the expression and negotiation of normative judgments about organizations by various evaluators. (shrink)

This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition to bear in order to (...) illuminate problems and ideas of the other. These essays address a broad range of topics in the philosophy of mind, philosophy of language, logic, epistemology, and metaphysics, and demonstrate the fecundity of the interaction between the Buddhist and Western philosophical and logical traditions. (shrink)

Un misterioso aforismo del Tractatus de Wittgenstein enuncia que «ética y estética son lo mismo». Que una corriente de complicidad existe entre ética y estética es reconocido desde la antigüedad. Lo ético se argumenta en la praxis; el arte lo hace a través de la poiésis, o creación, ya definida por Platón y Aristóteles. Aquí se intenta abordar esta interesante y difícil cuestión desde el horizonte abierto, a través de mis últimas publicaciones, por la filosofía del límite, y se realizará (...) en tres etapas. Una primera dedicada a esclarecer uno de los conceptos nucleares de la ética, la libertad, en relación de interacción con la precomprensión que podemos poseer relativa a nuestra humana conditio. Se planteará luego la cuestión de que a través del arte «resuena simbólicamente» lo ético. En una tercera y última etapa se desarrolla el tema del nexo entre ética y estética, dándose algunos ejemplos pertinentes, antiguos y modernos. (shrink)

Partial proceedings of the 17th World Congress, International Association for Philosophy of Law and Social Philosophy, Bologna, 1995.

Some important ideas in Kelsen's Pure Theory of Law can be traced back to Kantian tradition, which has been very influential in Kelsen's thought, particularly in his early period. Among them we find the distinction between two radically different worlds (the world of facts and the world of norms), the normativity of legal science and the idea of validity as a binding force, based on the famous doctrine of the basic norm. These tenets and, especially, the use of a normative (...) concept of validity prove to be incompatible with Kelsen's positivistic programme of a value‐free legal science. The science of law cannot state that legal norms are obligatory or binding without trespassing the limits of Kelsen's ideal of a legal science; on the other hand, it is possible to define the concept of a legal system without resorting to the basic norm. So, if Kelsen is to be regarded as a consequent positivist, the Kantian ingredients of his theory must be rejected and the descriptive concept of validity as membership must be substituted for the normative notion of validity as a binding force. (shrink)

This paper criticizes Alexy's argument on the necessary connection between law and morality. First of all, the author discusses some aspects of the notion of the claim to correctness. Basically, it is highly doubtful that all legal authorities share the same idea of moral correctness. Secondly, the author argues that the claim to correctness is not a defining characteristic of the concepts of “legal norm” and “legal system”. Hence, the thesis of a necessary connection between law and morality based on (...) such claim cannot be accepted. (shrink)