_Aims to transform logic into a reflection on the nature of language._.

Heidegger reflects on technology, language, and tradition, and he guides us into rethinking the common conceptions of technology and language. He argues that the anthropological-instrumental conception of modem technology is correct but not true, as it does not capture what is most peculiar to technology: the demand to challenge nature. The common conception of language as a mere means for exchange and understanding, on the other hand, is taken to its extremes in the technological interpretation of language as information. Heidegger (...) also argues that the technological transformation of language represents an attack on what is peculiar to language as saying, i.e., as letting-appear. Such attack constitutes a threat to our very essence. The traditional or non-technologized everyday language, however, preserves what is original and contains new possibilities. The opposition between traditional language and technological language thus concerns our essence, our world-relation and world-living. (shrink)

This book charts the trajectory of Heidegger’s concept of silence by focusing on its relation to truth as the unconcealedness of being/beyng and language as disclosive sonorous saying. Wanda Torres Gregory concludes with critical reflections on the later Heidegger and proposes alternatives to his signature claims concerning silence.

_This important early Heidegger text sheds new light on his later focus on language._.

In his Beiträge zur Philosophie (Vom Ereignis) (GA 65), Heidegger claims: "Making itself intelligible is the suicide of philosophy" (435). He defines intelligibility in terms of the modern metaphysical forms of thinking and speaking about beings as objects of representation. Moreover, intelligibility involves a uniform accessibility for the inauthentic. anybody of an age marked by thoughtlessness. Thus, Heidegger upholds and tries to adhere to a principle of unintelligibility for the thinkers in the crossing from the first beginning to the other (...) beginning of philosophy. Thinkers in the crossing are essentially ambiguous and indefinite in their attempt to move through and away metaphysical thinking toward a be-ing-historical thinking. Their only option is to say the metaphysical language of beings as language of be-ing, and this involves a transformation of language and thinking through a "turning around" of the meaning of metaphysical words. Unintelligibility is an essential feature of this transformed and transformative effort to carry out the ultimate task of "the bringing back of beings from the truth of be-ing" (11). If philosophy makes itself intelligible, then it fails to accomplish its mission in the age of the abandonment of be-ing by beings. Unintelligibility in Heidegger, as he defines it and as it occurs in his own writing, suggests the concomitant demand on us, the philosophers of today, to make the effort to interpret the language of beings as language of be-ing. (shrink)

In his Beiträge zur Philosophie (Vom Ereignis) (GA 65), Heidegger claims: "Making itself intelligible is the suicide of philosophy" (435). He defines intelligibility in terms of the modern metaphysical forms of thinking and speaking about beings as objects of representation. Moreover, intelligibility involves a uniform accessibility for the inauthentic. anybody of an age marked by thoughtlessness. Thus, Heidegger upholds and tries to adhere to a principle of unintelligibility for the thinkers in the crossing from the first beginning to the other (...) beginning of philosophy. Thinkers in the crossing are essentially ambiguous and indefinite in their attempt to move through and away metaphysical thinking toward a be-ing-historical thinking. Their only option is to say the metaphysical language of beings as language of be-ing, and this involves a transformation of language and thinking through a "turning around" of the meaning of metaphysical words. Unintelligibility is an essential feature of this transformed and transformative effort to carry out the ultimate task of "the bringing back of beings from the truth of be-ing" (11). If philosophy makes itself intelligible, then it fails to accomplish its mission in the age of the abandonment of be-ing by beings. Unintelligibility in Heidegger, as he defines it and as it occurs in his own writing, suggests the concomitant demand on us, the philosophers of today, to make the effort to interpret the language of beings as language of be-ing. (shrink)

Heidegger reflects on technology, language, and tradition, and he guides us into rethinking the common conceptions of technology and language. He argues that the anthropological-instrumental conception of modem technology is correct but not true, as it does not capture what is most peculiar to technology: the demand to challenge nature. The common conception of language as a mere means for exchange and understanding, on the other hand, is taken to its extremes in the technological interpretation of language as information. Heidegger (...) also argues that the technological transformation of language represents an attack on what is peculiar to language as saying, i.e., as letting-appear. Such attack constitutes a threat to our very essence. The traditional or non-technologized everyday language, however, preserves what is original and contains new possibilities. The opposition between traditional language and technological language thus concerns our essence, our world-relation and world-living. (shrink)

This book analyzes and compares the different concepts that Heidegger developed about language over his career, reflects critically on his idea of the mysterious language of Er-eignis, and offers an alternative model of the appropriating force of language.

This paper argues that Heidegger's phenomenology of boredom in The Fundamental Concepts of Metaphysics: World, Finitude, Solitude (1983) could be a promising addition to the ‘toolbox’ of scientists investigating conscious experience. We describe Heidegger's methodological principles and show how he applies these in describing three forms of boredom. Each form is shown to have two structural moments – being held in limbo and being left empty – as well as a characteristic relation to passing the time. In our conclusion, we (...) suggest specific ways in which Heidegger's phenomenological description can be used in scientific investigations of boredom. (shrink)

This English translation of Vom Wesen der Sprache, volume 85 of Martin Heidegger's Gesamtausgabe, contains fascinating discussions of language that are important both for those interested in Heidegger's thought and for those who wish to ...

This chapter contains sections titled: Acosta, José de (1539–1600) Alberdi, Juan Bautista (1810–84) Bello, Andrés (1781–1865) Bilbao, Francisco (1823–65) Bolkvar, Simón (1783–1830) Casas, Bartolomé de las (1484–1566) Caso, Antonio (1883–1946) Cruz, Sor Juana Inés de la (1651–95) da Costa, Newton Carneiro Affonso (b. 1929) Dussel, Enrique (b. 1934) Frondizi, Risieri (1910–83) Gaos, José (1900–69) González Prada, Manuel (1848–1918) Gracia, Jorge J. E. (b. 1942) Haya de la Torre, Victor Raúl (1895–1979) Hostos, Eugenio Marka de (1839–1903) Ingenieros, José (1877–1925) Korn, Alejandro (...) (1860–1936) Lastarria, José Victorino (1817–88) Lemos, Miguel (1854–1917) Mariátegui, José Carlos (1895–1930) Martk, José (1853–95) Méndez Sierra, Justo (1848–1912) Mora, José Maria Luis (1794–1850) Miró Quesada, Francisco (b. 1918) Rabossi, Eduardo (1930–2005) Ramos, Samuel (1897–1959) Rodó, José Enrique (1872–1917) Romero, Francisco (1891–1962) Sahagún, Fray Bernardino de (1499–1590) Salazar Bondy, Augusto (1925–74) Sarmiento, Domingo Faustino (1811–88) Ofelia Schutte (b. 1945) Sepslveda, Juan Ginés de (ca. 1494–1573) Torretti, Roberto (b. 1930) Vasconcelos, José (1882–1959) Vaz Ferreira, Carlos (1872–1958) Villoro, Luis (b. 1922) Vitoria, Francisco de (ca. 1483–1546) Zea Aguilar, Leopoldo (1912–2004) Acknowledgment Further Reading. (shrink)

This article examines the extent to which diversity characteristics and stakeholder role influence individuals’ corporate social orientation (CSO). Our findings indicate that one’s relationship to the organization as well as diversity, gender, and race influence one’s CSO. Specifically, we found that employees’ greatest concern was economic whereas customers had a stronger ethical orientation. The results also suggest that women as well as Black employees and customers place more emphasis on whether an organization is fulfilling its discretionary responsibilities than do males (...) and Whites. A model using the concept of value congruence is presented to guide future research. (shrink)

This important book provides a theory about the nature of fiction, and about the relation between the author, the reader and the fictional text. The approach is philosophical: that is to say, the author offers an account of key concepts such as fictional truth, fictional characters, and fiction itself. The book argues that the concept of fiction can be explained partly in terms of communicative intentions, partly in terms of a condition which excludes relations of counterfactual dependence between the world (...) and the text. This communicative model is then applied to the following problems: how can something be 'true in the story' without being explicitly stated in the text? In what ways does interpreting a fictional story depend upon grasping its author's intentions? Is there always a unique best interpretation of a fictional text? What is the correct semantics for fictional names? What is the nature of our emotional response to a fictional work? In answering these questions the author explores the complex interaction between author, reader, and text. This interaction requires the reader to construct a 'fictional author' - a character in the story whose personality, beliefs and emotional states must be interpreted if the reader is to grasp the meaning of the work. (shrink)

Landini discusses the second edition of Principia Mathematica, to show Russella (TM)s intellectual relationship with Wittgenstein and Ramsey.

First I investigate the concept of friendship in Aristotle’s Nicomachean Ethics, books eight and nine. Next, I touch on some of the distinctively Christian aspects of the concept of friendship in Thomas Aquinas’s though, with particular attention to the virtue of caritas as friendship with God. Having by these means gained some perspective on the problem, I describe the new direction taken by Macmurray’s interpretation of friendship, and especially the question of friendship with God.

First I investigate the concept of friendship in Aristotle’s Nicomachean Ethics, books eight and nine. Next, I touch on some of the distinctively Christian aspects of the concept of friendship in Thomas Aquinas’s though, with particular attention to the virtue of caritas as friendship with God. Having by these means gained some perspective on the problem, I describe the new direction taken by Macmurray’s interpretation of friendship, and especially the question of friendship with God.

One important limitation of the current renditions of interpretivism is that its emphasis on the moral dimension of sport has overlooked the aesthetic dimension lying at the core of this account of sport. The interpretivist’s failure to acknowledge and consider the aesthetic implicitly distances this realm from the moral. Marcia Muelder Eaton calls this distancing the separatist mistake. This paper argues that interpretivism presupposes not only moral but also aesthetic principles and values. What it sets out to demonstrate is that (...) interpretivism is an integralist, or nonseparatist, account of sport, one in which ethical and aesthetic values are not exclusive. Making explicit and specifying interpretivism’s combined moral-aesthetic approach to sport not only helps to better distinguish the whole range of values that make up sport as well as their interconnection but also encourages sportspeople to pursue more coherent sport and, thus, more enriching lives. (shrink)

De se attitudes seem to play a special role in action and cognition. This raises a challenge to the traditional way in which mental attitudes have been understood. In this chapter, we review the case for thinking that de se attitudes require special theoretical treatment and discuss various ways in which the traditional theory can be modified to accommodate de se attitudes.

In Complicity and Moral Accountability, Gregory Mellema presents a philosophical approach to the moral issues involved in complicity. Starting with a taxonomy of Thomas Aquinas, according to whom there are nine ways for one to become complicit in the wrongdoing of another, Mellema analyzes each kind of complicity and examines the moral status of someone complicit in each of these ways. Mellema's central argument is that one must perform a contributing action to qualify as an accomplice, and that it (...) is always morally blameworthy to perform such an action. Additionally, he argues that an accomplice frequently bears moral responsibility for the outcome of the other's wrongdoing, but he distinguishes this case from cases in which the accomplice is tainted by the wrongdoing of the principal actor. He further distinguishes between enabling, facilitating, and condoning harm, and introduces the concept of indirect complicity. Mellema tackles issues that are clearly important to any case of collective and shared responsibility, yet rarely discussed in depth, always presenting his arguments clearly, concisely, and engagingly. His account of the nonmoral as well as moral qualities of complicity in wrongdoing--especially of the many and varied ways in which principles and accomplices can interact--is highly illuminating. Liberally sprinkled with helpful and nuanced examples, Complicity and Moral Accountability vividly illustrates the many ways in which one may be complicit in wrongdoing. "In Complicity and Moral Accountability, Gregory Mellema has made an immensely important contribution to the discussion of group morality and collective responsibility both within and far beyond professional academic philosophy. His clearly written book will be essential reading." --Fergus Kerr, Honorary Fellow, University of Edinburgh. (shrink)

Putnam discusses each of the fifteen odes found in the book, studying the work both as a whole and as a series of interactive units.

A commonly held idea regarding the nature of time is that the future is open and the past is fixed or closed. This article investigates the notion that there is an asymmetry in openness between the past and the future. The following questions are considered: How exactly is this asymmetry in openness to be understood? What is the relation between an open future and various ontological views about the future? Is an open future a branching future? What is the relation (...) between an open future and the question of whether contingent statements about the future are true or false? Is an open future compatible with a single determinate future? (shrink)

In this paper I consider two strategies for providing tenseless truth-conditions for tensed sentences: the token-reflexive theory and the date theory. Both theories have faced a number of objections by prominent A-theorists such as Quentin Smith and William Lane Craig. Traditionally, these two theories have been viewed as rival methods for providing truth-conditions for tensed sentences. I argue that the debate over whether the token-reflexive theory or the date theory is true has arisen from a failure to distinguish between conditions (...) for the truth of tensed tokens and conditions for the truth of propositions expressed by tensed tokens. I demonstrate that there is a true formulation of the token-reflexive theory that provides necessary and sufficient conditions for the truth of tensed tokens, and there is a true formulation of the date theory that provides necessary and sufficient conditions for the truth of propositions expressed by tensed tokens. I argue that once the views are properly formulated, the A-theorist’s objections fail to make their mark. However, I conclude by claiming that even though there is a true formulation of the token-reflexive theory and a true formulation of the date theory, the New B-theory nonetheless fails to provide a complete account of the truth and falsity of tensed sentences. (shrink)

There is currently disagreement about whether the phenomenon of first-person, or de se, thought motivates a move towards special kinds of contents. Some take the conclusion that traditional propositions are unable to serve as the content of de se belief to be old news, successfully argued for in a number of influential works several decades ago.1 Recently, some philosophers have challenged the view that there exist uniquely de se contents, claiming that most of the philosophical community has been under the (...) grip of an attractive but unmotivated myth.2 At the very least, this latter group has brought into question the arguments in favor of positing special kinds of content for de se belief; I think they have successfully shown that these arguments are not as conclusive, or fully articulated, as many have taken them to be. In this paper I will address these challenges directly and I will present and defend an argument for the conclusion that the phenomenon of de se thought does indeed motivate the move to a special kind of content, content that is uniquely de se. First, I characterize a notion of de se belief that is neutral with respect to friends and foes of uniquely de se content. I then argue for a determination thesis relating de se belief to belief content: that there is no difference in de se belief without a difference in belief content. I argue that various proposals for rejecting this determination thesis are unsuccessful. In the last part of the paper, I employ this determination thesis to argue for the existence of a type of belief content that is uniquely de se. (shrink)

We often ascribe possibility to the scenes that are displayed by mental or nonmental sensory images. The paper presents a novel argument for thinking that we are prima facie justified in ascribing metaphysical possibility to what is displayed by suitable visual images, and it argues that many of our imagery‐based ascriptions of metaphysical possibility are therefore prima facie justified. Some potential objections to the arguments are discussed, and some potential extensions of them, to cover nonvisual forms of imagery and nonmetaphysical (...) forms of possibility, are endorsed. (shrink)

I consider whether the self-ascription theory can succeed in providing a tenseless (B-theoretic) account of tensed belief and timely action. I evaluate an argument given by William Lane Craig for the conclusion that the self-ascription account of tensed belief entails a tensed theory (A-theory) of time. I claim that how one formulates the selfascription account of tensed belief depends upon whether one takes the subject of selfascription to be a momentary person-stage or an enduring person. I provide two different formulations (...) of the self-ascription account of tensed belief, one that is compatible with a perdurantist account of persons and the other that is compatible with an endurantist account of persons. I argue that a self-ascription account of tensed beliefs for enduring subjects most plausibly involves the self-ascription of relations rather than properties. I argue that whether one takes the subject of self-ascription to be a momentary personstage or an enduring person, the self-ascription theory provides a plausible B-theoretic account of how tensed belief and timely action are possible. (shrink)

Many of the social deprivations of Mexico will be worsened due to the SARSCOV2 pandemic. Namely, the insufficient access to public health, lack of labor rights, and the unsuccessful government’s response to eradicate male violence against women. The historical unconcern in promoting a culture rooted in mutual aid and self-care has provoked many citizens are disconnected from their social and health rights. Thus, people’s inability to carry through one direction –stay home- is unfulfilled, in part, due to structural inequalities. I (...) affirm that effective liberty could be obtained by approving a Universal Basic Income from a feminist perspective. I conclude that the aftermath of COVID-19, which will define everyday life for a while, require the endorsement of such measure. Likewise, women as a class deserve protection from a feminist critical framework. (shrink)

This issue was discussed with regard to chosen commentaries to Aristotle’s treatise De anima, formed in the so-called via moderna mainstream, in particular those of John Buridan, Nicole Oresme and Laurentius of Lindores. In such a context, the Cracovian commentaries referring to Parisian nominalists were presented by those of Benedict Hesse and Anonymus. The analyses carried out above allow one to ascertain that although William of Ockham’s opinion questioning the possibility of knowledge of the soul in the field of philosophy, (...) nominalists of the late Middle Ages did not resign from speculation on the beginning and the separation from the body of the soul, also the fate of the soul after death. They focused on the nature of the matter – human body and his relation with the soul – in the moment of birth. In the aspect of death 14th century scholars undertook the struggle, which was one with the justification of the psycho-physical unity of the human being existing after death solely as an immortal soul. In both thems, they tried to find their solutions, while if they could not solve these aporeticals questions – they had the courage to admit, that is not possible by solely relying on the natural forces of reason. They had to refer to the teaching of christianity, without however falling prey to fideism. This was a methodical endeavour based on the experience that natural reason in searching for the truth is not capable of its own efforts to attain to certain concepts and might on occasion err, it is then that faith becomes its guide and supplies it with more acceptable solutions. This is the courage of one of the greatest philosophers – Plato, who said that you have to have this “great courage” to undertake only probable knowledge, when another is not possible. (shrink)

A re-issue of Gregory Bateson's classic work. It summarizes Bateson's thinking on the subject of the patterns that connect living beings to each other and to their environment.

When do objects at different times compose a further object? This is the question of diachronic composition. The universalist answers, ‘under any conditions whatsoever’. Others argue for restrictions on diachronic composition: composition occurs only when certain conditions are met. Recently, some philosophers have argued that restrictions on diachronic compositions are motivated by our best physical theories. In Persistence and Spacetime and elsewhere, Yuri Balashov argues that diachronic compositions are restricted in terms of causal connections between object stages. In a recent (...) article, Nikk Effingham argues that the standard objections to views that endorse restrictions on composition do not apply to a view that restricts composition according to compliance with the laws of nature. On the face of it, such restrictions on diachronic composition preserve our common-sense ontology while eliminating from it scientifically revisionary objects that travel faster than the speed of light. I argue that these attempts to restrict diachronic composition by appealing to either causal or nomological constraints face insurmountable difficulties within the context of special relativity. I discuss how the universalist should best respond to Hudson’s argument for superluminal objects, and in doing so, I present and defend a new sufficient condition for motion that does not entail that such objects are in superluminal motion. 1 Introduction2 Diachronic Composition3 Diachronic Composition and Superluminal Objects4 Restricting Diachronic Composition5 Causal and Nomological Restrictions on Composition in a Relativistic Context6 Superluminal Objects and Motion7 Conclusion. (shrink)

In this paper I examine an argument that has been made by Patrick Grim for the claim that de se knowledge is incompatible with the existence of an omniscient being. I claim that the success of the argument depends upon whether it is possible for someone else to know what I know in knowing (F), where (F) is a claim involving de se knowledge. I discuss one reply to this argument, proposed by Edward Wierenga, that appeals to first-person propositions and (...) argue that this response is unsuccessful. I then consider David Lewis’s theory of de se attitudes involving the self-ascription of properties. I claim that, according to this theory, there are two senses in which someone else can know what I know in knowing (F). I then argue that the second sense allows for the compatibility of de se knowledge with the existence of an omniscient being. (shrink)

In this chapter I will present, in a general way, Millikan's biosemantic theory of the phenomenon of intentionality. For this purpose, the text will take the following path. First, I will present the problem of intentionality and an overview of the dominant theories of intentional content during the twentieth century and part of the twenty-first century. Then, I will present a general version of Millikan's biosemantic theory, appearing in 1984, which will allow us to see what the relevance and originality (...) of his proposal consists in. Finally, in keeping with one of the central purposes of Las filósofas que nos formaron, I will share a brief interview that Millikan very kindly agreed to give for this publication, in which she tells us some non-theoretical aspects of her history as a philosopher. (shrink)