Abstract:In his Descriptio urbis Romae, Leon Battista Alberti provides step-by-step instructions for how to draw the outlines of Rome. The image transmitted through Alberti’s text is so accurate that it is justly described as the first “map” of Rome after the Forma Urbis (3rd c. CE). Alberti's idea was sparked by the renewed reading of the works of Claudius Ptolemy: the Geography, but also—as I argue for the first time—the Almagest. I show how this image blends the ways that terrestrial (...) and celestial territories are commonly depicted and gives a fresh interpretation of this cosmologically overdetermined city. (shrink)

V. 1. Pentru o nouă spiritualitate filosofică -- v. 2.Chipuri spirituale -- v. 3. Către ființa spiritualității românești.

Vom urmări o rețea de texte de toate felurile... care ilustrează cultura autenticității răspândită în rândul 'tinerelor generații' din Europa, în primele decenii ale secolului trecut. Locul lor geometric e obsesia redefinirii sinelui, iar discursurile autorilor români (printre care Eliade, Cioran, Holban, Eugen Ionescu, Nae Ionescu, Camil Petrescu, Sebastian, Vulcănescu) nu fac excepție. Atunci când vorbesc despre autenticitate, ei au în vedere identitatea, din perspectivă narativă, psihologică, etnică sau politică, la fel ca scriitoriii occidentali de la care au importat setul (...) de ideologeme"--Ștefan Firică, back cover flap. (shrink)

După un sfert de veac -- Pelerinaj oriental: Ex oriente lux? ; Fascinația yogii -- Pelerinaj occidental: O yogă europeană ; Ucenicie întru ale cugetării -- Pelerinaj românesc: Popasuri la compatrioți -- Pelerinaj muzical și inițiatic: Călătoria în noi înșine ; Realitatea interioră ; Chemarea transcendenței ; Forța care dă viață ; Ideea de inițiere ; Profanatorii misterelor ; Marea ascensiune -- Pelerinaj lăuntric: Ce este spiritul?

New technological advancements have always changed the way society and human relationships work. New affordances created by technological tools inevitable modify and affect the way people interact with such tools, as well as with one another, and with the world within which this technology is embedded. -/- Technology, Users and Uses explores and discusses ethical issues around the use of technology and AI, by focusing on the way they affect individual, social and global interactions. The collection addresses topics including social (...) networks, public opinion, fake news and information warfare; digitalisation and datafication of society and individuals; and transhumanism, super-intelligent machines and the technological singularity. -/- Technology, Users and Uses aims to offer theoretical and practical guidelines and recommendations for regulators, developers, engineers and scientists, as well as for researchers, educators and scholars in the fields of technology and AI, philosophy and sociology. (shrink)

Aesta investigacion se ha centrado en la serie de conceptos juridicos que Eugenio Maria de Hostos (1839-1903) expone primordialmente en Nociones de Derecho constitucional (1902) y en Lecciones de Derecho constitucional (1887). Junto a la obra de Hostos, a manera de un estudio comparado de su cultura constitucional (o juridica), nos hemos interesado por indagar en la posible materia prima de sus ideas propias, resultado de sus lecturas, de sus observaciones directas y de las continuas meditaciones a que lo solicita (...) el doloroso desarrollo de las sociedades latinoamericanas. Esta metodologia nos ha permitido considerar la influencia que sobre su teoria constitucional han ejercido, especialmente, el metodo positivo de Auguste Comte (1798-1857) y las teorias politicas desarrolladas por Florentino Gonzalez (1805-1875), Heinrich Ahrens (1808-1874) y Pierre Joseph Proudhon (1809-1865). (shrink)

In this paper we prove the equivalence between the Gentzen system G LJ*\c , obtained by deleting the contraction rule from the sequent calculus LJ* (which is a redundant version of LJ), the deductive system IPC*\c and the equational system associated with the variety RL of residuated lattices. This means that the variety RL is the equivalent algebraic semantics for both systems G LJ*\c in the sense of [18] and [4], respectively. The equivalence between G LJ*\c and IPC*\c is a (...) strengthening of a result obtained by H. Ono and Y. Komori [14, Corollary 2.8.1] and the equivalence between G LJ*\c and the equational system associated with the variety RL of residuated lattices is a strengthening of a result obtained by P.M. Idziak [13, Theorem 1].An axiomatization of the restriction of IPC*\c to the formulas whose main connective is the implication connective is obtained by using an interpretation of G LJ*\c in IPC*\c. (shrink)

Understanding the unique status of uncommemorated trauma sites requires questioning the practice of referring to such sites solely as "mass graves." Indeed, it is the fact that the people once thrown into the pits have never been buried that generates today's ambivalent memory of the past associated with a given place. The unburied—in grassroots perception—threaten social homeostasis. I compare the findings of anthropologists regarding burial practices with the knowledge provided today by forensic/conflict archaeologists and ethnographers, indicating the special status of (...) sites containing unritualized bodies of victims. This more nuanced approach, differentiating "mass graves" from "burial pits" will allow for more complex readings of contemporary interactions with a site, exhibited by local "implicated" bystander communities. Eastern European Holocaust landscapes especially, may thus be open to renewed scrutiny. (shrink)

De maneras diversas, la filosofía contemporánea ha sentenciado a muerte al sujeto, pues ha descubierto que, lejos de la autarquía pretendida, aquel se hallaba sujeto a los sistemas económicos, sociales, significativos, etc. Y, pese a todo, parece que no puede simplemente esfumarse su capacidad para hacer algo, para seguir reglas. En algún momento, los sistemas y las estructuras deben ser operados, esto es: sometidos a lances individuales. Por su parte, el juego requiere jugadores a los que hay que reconocer cierta (...) aptitud para un desempeño libre (no sujeto sino suelto). Ellos, que no se deducen de la regla, representan la forma individual bajo la que resta el sujeto. Ahora bien, este individuo disolvente no resulta fácil de manejar. ¿Sería posible entonces integrarlo en un orden? Lo anterior constituye el tema político por antonomasia: el logro de una ciudadanía basada en la libertad y no en la pertenencia, es decir, en el poder para sustraerse, en cierto modo, al orden. (shrink)

Imagination has received a great deal of attention in different fields such as psychology, philosophy and the cognitive sciences, in which some works provide a detailed account of the mechanisms involved in the creation and elaboration of imaginary worlds. Although imagination has also been formalized using different logical systems, none of them captures those dynamic mechanisms. In this work, we take inspiration from the Common Frame for Imagination Acts, that identifies the different processes involved in the creation of imaginary worlds, (...) and we use it to define a dynamic formal system called the Logic of Imagination Acts. We build our logic by using a possible-worlds semantics, together with a new set of static and dynamic modal operators. The role of the new dynamic operators is to call different algorithms that encode how the formal model is expanded in order to capture the different mechanisms involved in the creation and development of imaginary worlds. We provide the definitions of the language, the semantics and the algorithms, together with an example that shows how the model is expanded. By the end, we discuss some interesting features of our system, and we point out to possible lines of future work. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:_Russell_ journal (home office): E:CPBRRUSSJOURTYPE2402\INDEXISS.242 : 2005-05-19 13:34
ibliographies, rchival nventories, ndexes INDEX TO RUSSELL’S THE IMPACT OF SCIENCE ON SOCIETY R H Summerfields, The Glade Escrick, York  , .. @.. he edition of the richly allusioned The Impact of Science on Society Tindexed here is that of George Allen and Unwin, published in London in . The pagination of Simon and Schuster’s edition (New York, ) is (...) different and spans pages – instead of the first British edition’s –. The very first edition of the book (New York: Columbia U. P., ) contained two paragraphs comparing Catholicism and Communism that were overlooked for the British and all subsequent editions. Russell regarded them as important, and Sir Stanley Unwin wrote him that they would be incorporated in the next printing. The next printing was not until , and the paragraphs were again overlooked. They belong just before the paragraph on page  beginning “Every fanatical creed” in Chapter , “Science and Values”. These paragraphs are not indexed.—Ed. I meet many people who think that the evils of Communism can be combated by Catholicism. This seems to me a dangerous error. What are the evils of Communism as it has developed? First, adherence to a rigid and static system of doctrine, of which part is doubtful and part demonstrably false. Second, persecution as a means of enforcing orthodoxy. Third, a belief that salvation is only to be found within the Church and that the True Faith must be spread throughout the world, by force if necessary. (These are the beliefs of Communists.) Fourth, that the priesthood, which alone has the right to interpret the Scriptures, has enormous power, physical east of the Iron Curtain and spiritual over the faithful in partibus. Fifth, that this power is used to secure an undue share of wealth for the priesthood at the expense of the rest of the population. Sixth, that bigotry, and the hostility that it engenders, is a potent source of war. Every one of these evils was exhibited by the Catholic Church when it had power and would probably be exhibited again if it recovered the position it had in the Middle Ages. It is therefore irrational to suppose that much would be gained if, in the defeat of Communism, Catholicism were enthroned in its place. (Pp. –) russell: the Journal of Bertrand Russell Studies n.s.  (winter –): – The Bertrand Russell Research Centre, McMaster U.  - _Russell_ journal (home office): E:CPBRRUSSJOURTYPE2402\INDEXISS.242 : 2005-05-19 13:34    Abraham  absolute monarchy  Adler, Alfred  adventure, impulse to ,  vs. rashness  aeroplanes  Africa cotton market  North, and Romans  age, average, in West – agriculture effects of  in history of man  integration into larger economy – wasteful of natural resources – see also soil conservation air power and governments  Alexander the Great and superstition  ambassadors, independence of  America see United States anaesthetics  anarchy  Anaxagoras ,  animals, and man  anthropology  apathy  Arab-Israeli conflict – Arabian Nights slaves of lamp in  Arabs and scientific technique  Archimedes , ,  Argentina agriculture  Arians  Aristotle  and causation – movement of heavenly bodies  armed forces and civil authorities  international, as concentration of power ,  perceptions of own/other nations’  in Russia –,  artillery  arts: authors and artists independence of –, –,  ascetic mentality  Asia: population and prosperity  astrology – astronomers Greek  prospects for life on earth  astronomical events indicating disaster  Atlantic Pact  atom bomb , , ,  atomic energy –, ,  Attica, history  Attlee, Clement  Augustine, Saint scientific argument against astrology – Auschwitz  Australia aborigines ,  agriculture  federal government  Austria: war with Prussia  Authority and the Individual (BR)  authority vs. observation –,  autonomy of physical world , – Aztecs and cannibalism  and infanticide  Babylonians and eclipses  Bacon, Francis and witchcraft  bacteriological war  Baltic–White Sea canal  barbarians, and late Roman Empire ,  Barbarossa (Frederick I)  , independence of  Bede, the Venerable on comets  belief(s) on basis of authority, as unscientific – science as determinant  in superstition  uncivilized peoples  benefits of scientific technique – _Russell_ journal (home office): E:CPBRRUSSJOURTYPE2402\INDEXISS.242 : 2005-05-19 13:34 Index to Impact of Science on Society  Bentham , ,  Bergson, Henri  Bible, false statements in  see also individual books of biological conditions of stability (of society) –, – biology technique(s) from – birth control and population , , – birth rate, low ,  Black Death , – Blimps, Col., Romans as  breeding, scientific – Bright, John  Britain, happiness in  British Empire... 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One of the more controversial articles published in the philosophy of criticism during the past twenty-five years is “The Intentional Fallacy” by W. K. Wimsatt, Jr. and Monroe Beardsley. Scholars from a variety of disciplines have expended a lot of energy in attacking and defending the Wimsatt-Beardsley position. Their efforts fall mainly into two classes. Either they have been exploratory with respect to the nature of the concept ‘intention’, but so exploratory as to present no tangible discovery; or they have (...) merely been occasions to air the author’s own views, views which take sides, but views which in the end only serve to define what positions may be taken without really convincing anyone whether one position is clearly better than the other. This dilemma is really rather odd because in a certain sense it is pitifully easy to understand what the intentional fallacy amounts to. There is a kind of minimal meaning to it, and I suspect that introductory students in courses in Aesthetics and Criticism have little difficulty in understanding it. ‘Difficulties’ seem to arise primarily in connection with its implications and general scope within the totality of criticism. However, it would be wrong to conclude that these difficulties have nothing to do with the intentional fallacy. They do. And the reason is this: the way in which one argues for, that is, establishes, the intentional fallacy has much to do with its implications and general scope within the realm of criticism. (shrink)

One of the more controversial articles published in the philosophy of criticism during the past twenty-five years is “The Intentional Fallacy” by W. K. Wimsatt, Jr. and Monroe Beardsley. Scholars from a variety of disciplines have expended a lot of energy in attacking and defending the Wimsatt-Beardsley position. Their efforts fall mainly into two classes. Either they have been exploratory with respect to the nature of the concept ‘intention’, but so exploratory as to present no tangible discovery; or they have (...) merely been occasions to air the author’s own views, views which take sides, but views which in the end only serve to define what positions may be taken without really convincing anyone whether one position is clearly better than the other. This dilemma is really rather odd because in a certain sense it is pitifully easy to understand what the intentional fallacy amounts to. There is a kind of minimal meaning to it, and I suspect that introductory students in courses in Aesthetics and Criticism have little difficulty in understanding it. ‘Difficulties’ seem to arise primarily in connection with its implications and general scope within the totality of criticism. However, it would be wrong to conclude that these difficulties have nothing to do with the intentional fallacy. They do. And the reason is this: the way in which one argues for, that is, establishes, the intentional fallacy has much to do with its implications and general scope within the realm of criticism. (shrink)

Sanskrit text with Hindi translation on Jaina monasticism and ethics.

Imagination has received a great deal of attention in different fields such as psychology, philosophy and the cognitive sciences, in which some works provide a detailed account of the mechanisms involved in the creation and elaboration of imaginary worlds. Although imagination has also been formalized using different logical systems, none of them captures those dynamic mechanisms. In this work, we take inspiration from the Common Frame for Imagination Acts, that identifies the different processes involved in the creation of imaginary worlds, (...) and we use it to define a dynamic formal system called the Logic of Imagination Acts. We build our logic by using a possible-worlds semantics, together with a new set of static and dynamic modal operators. The role of the new dynamic operators is to call different algorithms that encode how the formal model is expanded in order to capture the different mechanisms involved in the creation and development of imaginary worlds. We provide the definitions of the language, the semantics and the algorithms, together with an example that shows how the model is expanded. By the end, we discuss some interesting features of our system, and we point out to possible lines of future work. (shrink)