There is a current debate about the grammar of intention: do I intend to φ, or that I φ? The equivalent question in Aristotle relates especially to choice. I argue that, in the context of practical reasoning, choice, as also wish, has as its object an act. I then explore the role that this plays within his account of the relation of thought to action. In particular, I discuss the relation of deliberation to the practical syllogism, and the thesis that (...) the conclusion of the second is an action. (shrink)

Unamuno concibe la otra vida en su óptima forma como un dinamismo en el sentido zubiriano. Ha leído en el Libro de Job la visión de vida y muerte como una conscripción militar o como una contratación laboral. El relato unamuniano «Juan Manso. Cuento de muertos» (1892) rechaza la mansedumbre, favoreciendo una «embestida» existencial antes y después de morir. La crisis de 1897 a 1902 hace a Unamuno temer la nada y buscar alivio en una pasajera conversión al protestantismo liberal. (...) Pero cuando la inseguridad regresa, convierte su incertidumbre de la salvación en punto de partida para su filosofía trágica de la religión. En cuatro sucesivas fases, profundiza cada vez más en su concepción dinámica de la vida eterna: en Vida de Don Quijote y Sancho, en el Tratado del amor de Dios; en Del sentimiento trágico, y en La agonía del cristianismo. (shrink)

This paper proposes a link in the perspective of transition between the concept of permanent crisis belonging to the work of Jean-Marie Guyau and the conception of the event due to Alain Badiou. The hypothesis links the two in the sense that it is not possible to speak of the event as a transformative form of social and political reality without first producing the permanent crisis.

ABSTRACTDemandingness objections to consequentialism often claim that consequentialism underestimates the moral significance of the stranger/special other distinction, mistakenly extending to strangers demands it is proper for special others to make on us, and concluding that strangers may properly demand anything of us if it increases aggregate goodness. This argument relies on false assumptions about our relations with special others. Boundaries between ourselves and special others are both a common and a good-making feature of our relations with them. Hence, demandingness objections (...) that rely on the argument in question fail. But the same observations about our relations with special others show that there are many demands special others may not properly make, and since we cannot be more guilty of unjustified partiality in insisting on boundaries between ourselves and strangers than on boundaries between ourselves and special others, there are – as demandingness objections maintain – some demands strangers may not properly make on us. (shrink)

Resumo: Este artigo visa a investigar as críticas que o sociólogo francês Alfred Fouillé faz a Nietzsche acerca de suas concepções morais. Apoiado nos textos de seu enteado, Jean-Marie Guyau, Fouillée contrapõe uma moral do altruísmo ao que entende ser uma moral nietzschiana: individualismo, egoísmo e violência. O texto indica os equívocos da leitura de Fouillée a partir dos próprios comentários de Nietzsche ao sociólogo francês e faz algumas aproximações entre Nietzsche e Guyau.: This article intends to investigate the criticism (...) raised by the French sociologist Alfred Fouillé to Nietzsche related to his moral conceptions. Supported by his stepson´s text, Jean-Marie Guyau, Fouillé opposes an altruism morality to what he understands to be a Nietzschian morality: individualism, selfishness and violence. The text points to errors in Fouillé´s readings based on the very Nietzsche´s comments to the French sociologist and do some approximations between Nietzsche and Guyau. (shrink)

Since cheating is obviously wrong, arguments against it need only be mentioned in passing. But the argument of unfair advantage absurdly takes education to be essentially a race of all against all; moreover, it ignores that many cases of unfair advantages are widely accepted. On the other hand, the fact that cheating can hamper learning does not mean that punishing cheating will necessarily favour learning, so that this argument does not obviously justify sanctioning cheaters.