On examinera la théorie stoïcienne des lekta en suivant les critiques formulées contre elle provenant de trois perspectives différentes : celle des Péripatéticiens, de Sextus Empiricus et celle formulée au sein même de l’école par Sénèque. Ces critiques se concentrent sur des questions relatives à une théorie du langage, mais une lecture minutieuse révèle que le cœur du problème réside dans un rejet profond de l’ontologie stoïcienne, constituée en partie, par les lekta. Les réactions des critiques tendent toutes à confirmer (...) leurs propres positions, soit en rejetant la possibilité de présence réelle des lekta, soit en considérant cette présence comme négligeable. Ces confirmations de la validité de ses propres convictions se font par le biais de déformations ou de raccourcis faits à la théorie stoïcienne. En dévoilant ces mécanismes d’escamotage, c’est pourtant bien l’importance de la théorie des lekta qui est percée à jour, et les sérieux défis qu’elle pose aux théories rivales, en remettant en question le contrôle supposé de l’homme sur ses pratiques linguistiques, et en complexifiant la relation de la logique à l’éthique. (shrink)

Difficulties understanding speech form one of the most prevalent complaints among older adults. Successful speech perception depends on top-down linguistic and cognitive processes that interact with the bottom-up sensory processing of the incoming acoustic information. The relative roles of these processes in age-related difficulties in speech perception, especially when listening conditions are not ideal, are still unclear. In the current study, we asked whether older adults with a larger working memory capacity process speech more efficiently than peers with lower capacity (...) when speech is presented in noise, with another task performed in tandem. Using the Eye-tracking of Word Identification in Noise Under Memory Increased Load an adapted version of the “visual world” paradigm, 36 older listeners were asked to follow spoken instructions presented in background noise, while retaining digits for later recall under low or high memory load. In critical trials, instructions directed listeners’ gaze to pictures of objects whose names shared onset or offset sounds with the name of a competitor that was displayed on the screen at the same time. We compared listeners with different memory capacities on the time course for spoken word recognition under the two memory loads by testing eye-fixations on a named object, relative to fixations on an object whose name shared phonology with the named object. Results indicated two trends. For older adults with lower working memory capacity, increased memory load did not affect online speech processing, however, it impaired offline word recognition accuracy. The reverse pattern was observed for older adults with higher working memory capacity: increased task difficulty significantly decreases online speech processing efficiency but had no effect on offline word recognition accuracy. Results suggest that in older adults, adaptation to adverse listening conditions is at least partially supported by cognitive reserve. Therefore, additional cognitive capacity may lead to greater resilience of older listeners to adverse listening conditions. The differential effects documented by eye movements and accuracy highlight the importance of using both online and offline measures of speech processing to explore age-related changes in speech perception. (shrink)

This chapter presents the meeting points and conflicts between Arthur Danto’s philosophy of art and George Dickie’s avowedly succeeding theory. Its focus is on the internalist-externalist debate on the ontology of the artwork as created and perceived within the artworld. It shows that both Danto and Dickie developed anti-formalist theories, that contributed to the demise of aesthetic modernism. Inverting the formalist distinction between internal and external properties of the artwork, they classified the sensuous properties of the artwork as secondary in (...) its essence and identity. Accordingly, Danto and Dickie’s definitions of art emerged from the challenge “to be consistent with art appearing in every possible way.” Both negated the Neo-Wittgensteinians’s proposal to forgo the project of defining art and found the then-new pluralism to be revealing of the essence of art, directing philosophy to art’s nonexhibited infrastructure – beyond the reach of the eye. Across from this, the chapter presents their opposing ideas as revealed through different analyses of the concept of the “artworld”: as an intellectual sphere by Danto versus an institutional one by Dickie. Danto’s internalist/intentionalist ontology begins with the mental and stretches to its embodying material. Opposing it, Dickie’s externalist ontology points to social practices as constituting the artwork, which is attributed with the status of “arthood” by agents in its social sphere. Accordingly, I claim, Danto’s ontology is more versatile than Dickie’s. -/- . (shrink)

After Plato's Forms, and Aristotle's substances, the Stoics posited the fundamental reality of lekta - the meanings of sentences, distinct from the sentences themselves. This volume analyses the resulting unique, complex, and consistent cosmic view in which lekta are the keystones of the structure of reality: they are all there is to say.

The paper reconstructs Hegel’s account of shame as a fundamental affect. Qua spiritual, the human individual strives for self-determination; hence she is ashamed of the fact that, q...

The paper develops a conception of marital love as a complex recognitive relation, which I articulate by juxtaposing it against other recognitive relations that figure in Hegel's theory of modern civil society (i.e., respect and esteem). Drawing on Hegel's early writings, I argue that, if love is to provide its unique sort of recognition, it must obtain between “living beings who are equal in power”—a peculiar form of equality that I name (drawing on Stanley Cavell's work) “dynamic equality.” I conclude (...) that it is by Hegel's own lights that we should reject his notorious conception of the sexual difference. However, I also offer reasons why, from Hegel's early 19th century perspective, he could consider the following two conditions as compatible: (1) equality within marriage and (2) sexual hierarchy outside marriage, namely, in civil society. (shrink)

This chapter presents the formalist account of the moral status of an artwork as an aesthetically significant and autonomous form, with due emphasis on the Anglo-American art-for-art’s-sake aesthetic, as it developed between 1870 and 1960. The author shows that the formalist art-is-above-morals approach is a substantive moral stance in itself. Formalist aesthetics is usually presented in the literature as evincing a purist indifference to ethics, construing moral properties as external to art, in opposition to the internal pure properties of art’s (...) composition. The chapter demonstrates that this is a misrepresentation of the complex formalist prescriptive idea of the relations between art and ethics. Through its autonomy and imperviousness to external co-opting—which is accomplished by due focus on aesthetic form—art on the formalist account is held to be a paradigm of the liberalist principles of individual freedom and self-fulfillment, thus an inherent means to the good. (shrink)

ntroduction to Design Theory introduces a comprehensive, systematic, and didactic outline of the discourse of design. Designed both as a course book and a source for research, this textbook methodically covers the central concepts of design theory, definitions of design, its historical milestones, and its relations to culture, industry, body, ecology, language, society, gender and ideology. -/- Demonstrated by a shift towards the importance of the sociocultural context in which products are manufactured and embedded, this book showcases design theory as (...) an emerging sub-discipline of design, unique in its practice-based approach and its broad perception of design. It offers an in-depth understanding of the central concepts, such as "form" and "function", "theory" and "practice", through a discussion of key case studies and historical examples, such as the advent of the view of design in antiquity, the introduction of mass production to modernist design or the ideological shifts in design in the mid-twentieth century, as well as analytical tools for further dissection and learning in practice. With a focus on a combination of several theoretical knowledge foundations — aesthetics and philosophy, critical theories, cultural studies, design history and design anthropology — the reader is enabled to approach design as a central pivot around which contemporary culture revolves, reflecting, reaffirming or challenging social and cultural structures. -/- Aimed towards undergraduate and postgraduate students, as well as teachers and scholars, from across the design disciplines, Introduction to Design Theory invites readers to engage with design from an interdisciplinary perspective, departing from the traditional academic compartmentalisation of practice, history and philosophy. -/- . (shrink)

An important aspect of the debate between the A-theory and the B-theory of time relates to the supposed implications of each for some of the most basic human attitudes and stances. The asymmetry in our attitudes towards past and future events in our life (pleasant and unpleasant), and towards the temporal limits of our existence, that is, toward birth and death, is supposedly considered differently by the two theories. I argue that our attitudes are neither justified nor discredited by anything (...) which is in debate between the A-Theory and the B-theory, and therefore that neither theory of time is supported by the asymmetry in our attitudes. (shrink)

: Standing before one of Ada Medina's works in a museum recently, I knew myself to be in the company of a distinct presence. The exquisite form was so novel, yet its layers of organicity were deeply familiar. The piece effectively conveyed complex relationality, and pointed toward innovative forms of being, without resorting to didacticism, melodrama, or cliché. I had a strong urge to hug it. I needed to step back and figure it out.

Seventeenth-century optics naturalizes the eye while estranging the mind from objects. A mere screen, on which rests a blurry array of light stains, the eye no longer furnishes the observer with genuine re-presentations of visible objects. The intellect is thus compelled to decipher flat images of no inherent epistemic value, accidental effects of a purely causal process, as vague, reversed reflections of wholly independent objects. Reflecting on and trespassing the boundaries between natural and artificial, orderly and disorderly, this optical paradox (...) is a Baroque phenomenon; and it is the origin of Descartes’ celebrated doubt---whether we know anything at all. (shrink)

The following describes the concept of apoliticism, distinguishing it from indifference, which is also considered a negative attitude toward politics. Whereas apoliticism is the rejection of the official political institutions, possibly with the plan of an alternative system, the indifferent rejects politics altogether and is politically disinterested. If reflective negativism rejects politics as mechanism, the indifferent rejects it as a pursuit. I also distinguish between the extra-political, as the condition of being outside of any environment in which free deliberation and (...) public engagement is possible, and the supra-political condition, as blurring the line between public political activities and rites prescribed by the state on the one hand and the private sphere of the individual on the other hand. If different, both are forms of political poverty. These concepts may serve as means for a more nuanced understanding of the structure of apolitical attitudes. (shrink)

En el presente estudio analizaremos la expresión del conflicto en el lenguaje, donde la lucha palabra-letra impregna la teoría agónica del lenguaje y marca la trascendencia sobre la relación historia-intrahistoria. Asimismo, presentaremos la dimensión creadora del lenguaje, relevante desde el Unamuno contemplativo, y el papel desempeñado por el diálo go a la hora de expresar los dos poíos del conflicto, agónico y contem plativo.

1. Nietzsche l'éclatant -- 2. Nietzsche l'exorbitant.

A partir de l'idée de “ folie ” chez S. Paul , Fr. Le Gal explore le thème de “ la folie sainte de Dieu ” qui n'est autre que la révélation de son amour fou pour l'homme. Examinant tout d'abord la polysémie du terme, sa réflexion porte en première partie sur Jésus-Christ comme “ homme de la dérision et Dieu à la folie ”, examinant au passage la parabole comme lieu de l' “ ironie christique ”. Dans la seconde (...) partie, c'est Paul qui révèle le contenu à la fois christologique, théologique et spirituel de la folie dans la tension entre la scandale de la croix et le risque pour l'apôtre et le croyant de n'être pas reçus. C'est pourtant là que se manifestera la “ folie sainte ”.Beginning with the idea of 'folly " in St. Paul , Fr Le Gal explores the theme of "the holy folly of God " that is nothing other than the revelation of his mad love for man. Examining first of all the polysemy of the term, his reflection in the first part is on Jesus Christ as "man of derision and God of folly ", examining in passing the parable as the area of "christic irony ". In the second part, it is Paul who reveals, at the same time, the christological, theological, and spiritual content of folly in the tension between the scandal of the cross and the risk for the apostle and the believer not to be accepted. It is there, nevertheless, that the "holy folly " manifests itself. (shrink)

One of the most fundamental distinctions in the field of emotion is the distinction between emotion generation and emotion regulation. This distinction fits comfortably with folk theories, which view emotions as passions that arise unbidden and then must be controlled. But is it really helpful to distinguish between emotion generation and emotion regulation? In this article, we begin by offering working definitions of emotion generation and emotion regulation. We argue that in some circumstances, the distinction between emotion generation and emotion (...) regulation is indeed useful. We point both to citation patterns, which indicate that researchers from across a number of sub-areas within psychology are making this distinction, and to empirical studies, which indicate the utility of this distinction in many different research contexts. We then consider five ways in which the distinction between emotion generation and emotion regulation can be problematic. We suggest that it is time to move beyond debates about whether this distinction is useful to a more specific consideration of when and in what ways this distinction is useful, and in this spirit, we offer recommendations for future research. (shrink)

ENTREVISTA COM PROFESSORAS (ES) DE FILOSOFIA DO ENSINO SUPERIOR DO CEARÁ – BLOCO ICom: Ada Beatriz Gallicchio Kroef, Vicente Thiago Freire Brazil, Roberta Liana Damasceno Costa, Elizabeth Bezerra FurtadoPor: Antônio Alex Pereira de Sousa, Paulo Willame Araújo de Lima.

In the Ethics,1 Spinoza presents a rigorous naturalistic view of man and nature. Man is a part of nature, a subject of the same domain—not a domain separate from it, nor a domain within that of nature. Man cannot act against nature or in an unnatural way; in comparison with any other part or creature of nature, man is not special, more important or qualitatively different. All general laws of nature apply equally to animals, inanimate objects, humans, God, the mind, (...) and the affects. Nature can be explicated based on necessary causes, and there are no extra-natural factors that affect it or anything in it: no supernatural power or metaphysical principles create or regulate it, and no separate methods of explanation .. (shrink)

Media representations are presently a determinant form in fixing and promoting memory in modern times. These representations are synthetic cultural formations, complex abstractions which function under pre-determined options. The search for and selection of objects and their images, usually fo..

An original and constructive African though system with universal reach. Existence and consolation transcends the ethno-philosophies the dominated in the post-colonial period. While the African experience might lead one to say human life is pointless, the author argues that meaning comes in the form of consolation and is rooted in mood.

One of the most fundamental distinctions in the field of emotion is the distinction between emotion generation and emotion regulation. This distinction fits comfortably with folk theories, which view emotions as passions that arise unbidden and then must be controlled. But is it really helpful to distinguish between emotion generation and emotion regulation? In this article, we begin by offering working definitions of emotion generation and emotion regulation. We argue that in some circumstances, the distinction between emotion generation and emotion (...) regulation is indeed useful. We point both to citation patterns, which indicate that researchers from across a number of sub-areas within psychology are making this distinction, and to empirical studies, which indicate the utility of this distinction in many different research contexts. We then consider five ways in which the distinction between emotion generation and emotion regulation can be problematic. We suggest that it is time to move beyond debates about whether this distinction is useful to a more specific consideration of when and in what ways this distinction is useful, and in this spirit, we offer recommendations for future research. (shrink)

European Journal of Philosophy, EarlyView.

European Journal of Philosophy, Volume 30, Issue 3, Page 943-960, September 2022.

In this paper I attempt to refute the instrumental conception of practical reason, and thus defend a rationalist conception of practical reason. I argue that, far from merely playing an instrumental role, reason can be used by an agent to evaluate, that is, to approve or reject, final ends, which might be suggested by desires, and further to determine final ends independently of any desires, whether actual or potential, that the agent might have. My argument relies on an analysis of (...) the concept of intention, and, more specifically, on the distinction between want and intention. I argue that the notion of an intentional action entails that reason can be used to evaluate and determine final ends. (shrink)