Voces técnicas mínimas que forman el lenguaje filosófico, extraídas de los libros de Filosofía de Bachillerato, Ética y textos de COU.

It is possible to prove a real link between Machiavelli's pessimisitic vision of man and Christian Tradition on sin only through the analysis of two literary Texts, the Capitolo dell'Ambizione and the Esortazione alla penitenza. The Essay offers an historical inquiry on the philosophical-theological background of the Florentine thinker, focusing his Christian inheritance and meanwhile his peculiar secularizing interpretation.

A comprehensible model is proposed aimed at an analysis of the reasons for theory change in science. According to model the origins of scientific revolutions lie not in a clash of fundamental theories with facts, but of “old” research traditions with each other, leading to contradictions that can only be eliminated in a more general theory. The model is illustrated with reference to physics in the early 20th century, the three “old” traditions in this case being linked with Maxwellian electrodynamics, (...) Newtonian mechanics and phenomenological thermodynamics. Some modern examples are considered. Key words: Kuhn, Lakatos, Zahar. (shrink)

We discuss the principles for a primitive, object-linguistic notion of consequence proposed by ) that yield a version of Curry’s paradox. We propose and study several strategies to weaken these principles and overcome paradox: all these strategies are based on the intuition that the object-linguistic consequence predicate internalizes whichever meta-linguistic notion of consequence we accept in the first place. To these solutions will correspond different conceptions of consequence. In one possible reading of these principles, they give rise to a notion (...) of logical consequence: we study the corresponding theory of validity by showing that it is conservative over a wide range of base theories: this result is achieved via a well-behaved form of local reduction. The theory of logical consequence is based on a restriction of the introduction rule for the consequence predicate. To unrestrictedly maintain this principle, we develop a conception of object-linguistic consequence, which we call grounded consequence, that displays a restriction of the structural rule of reflexivity. This construction is obtained by generalizing Saul Kripke’s inductive theory of truth. Grounded validity will be shown to satisfy several desirable principles for a naïve, self-applicable notion of consequence. (shrink)

Substructural logics and their application to logical and semantic paradoxes have been extensively studied, but non-reflexive systems have been somewhat neglected. Here, we aim to fill this lacuna, at least in part, by presenting a non-reflexive logic and theory of naive consequence (and truth). We also investigate the semantics and the proof-theory of the system. Finally, we develop a compositional theory of truth (and consequence) in our non-reflexive framework.

Substructural logics and their application to logical and semantic paradoxes have been extensively studied. In the paper, we study theories of naïve consequence and truth based on a non-reflexive logic. We start by investigating the semantics and the proof-theory of a system based on schematic rules for object-linguistic consequence. We then develop a fully compositional theory of truth and consequence in our non-reflexive framework.

Voces técnicas mínimas que forman el lenguaje filosófico, extraídas de los libros de Filosofía de Bachillerato, Ética y textos de COU.

A number of experiences have demonstrated how digital solutions are effective in improving quality of life (QoL) and health outcomes for older adults. Smart Health Age-Friendly Environments (SHAFE) is a new concept introduced in Europe since 2017 that combines the concept of Age-Friendly Environments with Information Technologies, supported by health and community care to improve the health and disease management of older adults and during the life-course. This chapter aims to provide an initial overview of the experiences available not only (...) in Europe, based on the research work of the participants of the International Interdisciplinary Network on Health and Well-being in an Age-Friendly Digital World (NET4Age-Friendly), which could be of interest to preventive, health and social authorities. The chapter reports good practices, pain points, and bottlenecks that may require a collaborative, interdisciplinary research approach to facilitate the transformations towards smart, sustainable, health and age-friendly cities and communities. (shrink)

Resumen: Las cambiantes relaciones entre seres humanos y árboles en los relatos de los habitantes cordilleranos del sur de Chile invitan a revisar los límites de la comunidad moral para incluir en ella a los seres con que se convive y de los que se depende. La presencia de prácticas mapuches cordilleranas de largo aliento junto con las transformaciones experimentadas por las poblaciones madereras y los relatos de las personas que explotaron los árboles nativos se encarnan en conversaciones que invitan (...) a reformular el vínculo con la naturaleza, tomando como referencia la pluralidad de experiencias locales. Estas voces cordilleranas convergen con aquellas orientaciones filosóficas que reconocen al ser humano como parte y no como centro de un entramado vital de mayores y más complejas dimensiones, a la vez que, en un sentido práctico, con la urgencia de generar respuestas que resguarden la naturaleza y que garanticen la inclusión social y la convivencia intercultural.: The changing relations between human and trees open opportunities in the narratives of the south Andean residents to expand the moral duties towards those beings upon whom humans depend and with whom they live. The existence of long lasting Mapuche cultural practices in the mountainous areas along with the transformations of timber towns and the narratives of people who exploited the native trees in those territories prompt a reshaping of the link with nature by means of the creation of moral duties based upon the diversity of local experiences. Such an alternative coincides with those philosophical orientations that recognize humans as part and not as the center of a vital patchwork. At the same time, it relates to the need of alternatives to preserve nature while guaranteeing social inclusion and intercultural coexistence. (shrink)

La logique spécifique des jugements de valeur est à chercher dans le discours rhétorique. Cette thèse développée par Ch. Perelman dans L'Empire rhétorique (1977) nous rappelle l'introduction à l'éthique de Jean Buridan (XIVe s.). Selon Buridan la philosophie morale ne peut se contenter d'appliquer la logique générale: elle a besoin d'une logique spéciale, une „logique morale” qui n'est rien autre que la technique persuasive qu'on étudie dans la Rhétorique. Roger Bacon (XlIIe s.) a même essayé d'intégrer cette rhétorique dans l'éthique (...) : elle est la partie pratique de la science morale. Bien que leur textes rappellent parfois les considérations de la ‘nouvelle rhétorique’, la relation entre l'éthique et la rhétorique y est envisagée d'une manière toute différente. Pour les auteurs médiévaux la rhétorique est une science auxiliaire de l'éthique : elle sert de liaison entre la théorie et la pratique. Dans la partie théorétique de l'éthique la logique ‘générale’ reste en vigeur. Ce n'est que pour mettre en pratique les règles et valeurs qui ont été ‘démontrées’ par la théorie qu'on a recours à la technique persuasive et sa logique ‘spéciale’. La rhétorique n'a donc qu'une fonction subsidaire. On retrouve la même conception au début des temps modernes chez Francis Bacon qui attribue à la rhétorique la fonction d'appliquer le dictamen rationis à l'imagination pour exciter ainsi la volonté. Une tout autre conception est défendue par l'humaniste Lorenzo Valla qui essaie de réintégrer l'argumentation morale dans le discours rhétorique où elle trouve sa place originaire. Notre propre point de vue est développé en confrontation avec Aristote, de qui nous avons hérité le projet d'une ‘science pratique’ et l'ambiguité qui en est inhérente 1° La rhétorique présuppose l'éthique. 2° L'éthique qui se veut epistème, ne relève pas de la rhétorique qui n'est qu'une technè. Elle se présente comme une science à caractère dialectique. 3° Les difficultés arrivent dès qu'on exalte la fonction pratique de cette science (cf. récemment R. Hare). Dès que l'éthique veut être efficace dans la vie concrète, elle devient une argumentation qui relève plutôt du discours épidectique (Weltanschauung). Notre société, en pleine crise morale, a certainement besoin d'un tel discours qui essaie d'intensifier l'adhésion à des valeurs morales. Mais il nous semble qu'il reste à côté d'un tel discours - en pleine expansion des nos jours - une place bien discrète pour une reflection critique qui en analyse les raisons : qui n'est pas inutile, bien que peu efficace. (shrink)

Anna Cazzullo, one of the leading young Italian scholars, a student of Carlo Sini, has produced a most useful work on the origins of Western thought on metaphor. Cazzullo begins her La verità della parola with a Borges poem in which the birth of logos, as represented by a conversation between "two Greeks, perhaps Socrates and Parmenides," is accompanied by a suppression of myth and metaphor. This dual gesture, in which philosophy originates through the marginalization of other (...) types of discourse, becomes Cazzullo's guiding thread in her reading of contemporary philosophy of metaphor and its relation to Aristotle. The reader familiar with the work of Heidegger and Derrida will recognize their influence on Cazzullo's thematization of this dual gesture, but will not find much analysis of their texts on metaphor. It is difficult, however, to fault an author for narrowing her task, and Cazzullo's accomplishment is certainly deserving of notice on its own accord. (shrink)

Many moral philosophers have criticized intensive animal farming because it can be harmful to the environment, it causes pain and misery to a large number of animals, and furthermore eating meat and animal-based products can be unhealthful. The issue of industrially farmed animals has become one of the most pressing ethical questions of our time. On the one hand, utilitarians have argued that we should become vegetarians or vegans because the practices of raising animals for food are immoral since they (...) minimize the overall happiness. Deontologists, on the other hand, have argued that the practices of raising animals for food are immoral because animals have certain rights and we have duties toward them. Some virtue ethicists remain unconvinced of deontic and consequentialist arguments against the exploitation of animals and suggest that a virtue-based approach is better equipped to show what is immoral about raising and using animals for food, and what is virtuous about ethical veganism. (shrink)

This article discusses the relation between empirical and normative approaches in bioethics. The issue of dwarf tossing, while admittedly unusual, is chosen as a point of departure because it challenges the reader to look with fresh eyes upon several central bioethical themes, including human dignity, autonomy, and the protection of vulnerable people. After an overview of current approaches to the integration of empirical and normative ethics, we consider five ways that the empirical and normative can be brought together to speak (...) to the problem of dwarf tossing: prescriptive applied ethics, theoretical ethics, critical applied ethics, particularist ethics and integrated empirical ethics. We defend a position of critical applied ethics that allows for a two-way relation between empirical and normative theories. Against efforts fully to integrate the normative and the empirical into one synthesis, we propose that the two should stand in tension and relation to one another. The approach we endorse acknowledges that a social practice can and should be judged both by the gathering of empirical data and by normative ethics. Critical applied ethics uses a five stage process that includes: (a) determination of the problem, (b) description of the problem, (c) empirical study of effects and alternatives, (d) normative weighing and (e) evaluation of the effects of a decision. In each stage, we explore the perspective from both the empirical (sociological) and the normative ethical point of view. We conclude by applying our five-stage critical applied ethics to the example of dwarf tossing. (shrink)

The technological advances of contemporary society have outpaced our moral understanding of the problems that they create. How will we deal with profound ecological changes, human cloning, hybrid people, and eroding cyberprivacy, just to name a few issues? In this book, Lorenzo Magnani argues that existing moral constructs often cannot be applied to new technology. He proposes an entirely different ethical approach, one that blends epistemology with cognitive science. The resulting moral strategy promises renewed dignity for overlooked populations, both (...) of today and of the future. (shrink)

This volume is a broad anthology addressing many if not most major topics in phenomenology and philosophy in general: from foundational and methodological ...

The concept of dignity is notoriously vague. In this paper it is argued that the reason for this is that there are three versions of dignity that are often confused. First we will take a short look at the history of the concept of dignity in order to demonstrate how already from Roman Antiquity two versions of dignity can be distinguished. Subsequently, the third version will be introduced and it will be argued that although the three versions of dignity hang (...) together, they should also be clearly distinguished in order to avoid confusion. The reason for distinguishing the three versions is because all three of them are only partially effective. This will be demonstrated by taking the discussion about voluntary ‘dying with dignity’ as an example. Inspired by both Paul Ricoeur’s concept of ethics and the ethics of care a proposition will be done as to how the three versions of dignity may sustain each other and help achieve what neither one of the versions can do on its own. (shrink)

Building on the literature on hybrid organizations, this manuscript explores the relationship between the organizational activity of social enterprises backed by venture philanthropy investors and income inequality. Using Ashoka’s portfolio of Indian social enterprises as empirical context of Western venture philanthropy investing activity, our results suggest that Indian municipalities with social enterprises that have received venture philanthropy investments experience a decrease in income inequality level and when these social enterprises are dominated by a collectivistic organizational identity orientation the effect is (...) stronger. Our findings have implications for the research on hybrid organizations, financing of social entrepreneurship and grand ethical challenges. (shrink)

Marcus William Hunt argues that when co-parents disagree over whether to raise their child (or children) as a vegan, they should reach a compromise as a gift given by one parent to the other out of respect for his or her authority. Josh Millburn contends that Hunt’s proposal of parental compromise over veganism is unacceptable on the ground that it overlooks respect for animal rights, which bars compromising. However, he contemplates the possibility of parental compromise over ‘unusual eating,’ of animal-based (...) foods obtained without the violation of animal rights. I argue for zero parental compromise, rejecting a rights-oriented approach, and propose a policy that an ethical vegan parent and a non-vegan co-parent should follow to determine how to raise their children. (shrink)

In this article I will begin by discussing recent criticism, by Mauro Antonelli and Werner Sauer, of the ontological interpretation of Franz Brentano’s concept of intentionality, as formulated by i.a. Roderick Chisholm. I will then outline some apparent inconsistencies of the positions advocated by Antonelli and Sauer with Brentano’s formulations of his theory in several works and lectures. This new evaluation of (unpublished) sources will then lead to a sketch of a new approach to Brentano’s theory of intentionality. Specifically, it (...) will be argued that the notion of “intentional object” is inherently and un- avoidably ambiguous in every act of external perception, due to the fact that we can only have improper intentions directed at the external world. (shrink)

Winner of the 2000-2002 outstanding publication award of the Section on Environment and Technology of the American Sociological Association.Risk as we now know ...

Franz Brentano is not usually associated with mathematics. Generally, only Brentano’s discussion of the continuum and his critique of the mathematical accounts of it is treated in the literature. It is this detailed critique which suggests that Brentano had more than a superficial familiarity with mathematics. Indeed, considering the authors and works quoted in his lectures, Brentano appears well-informed and quite interested in the mathematical research of his time. I specifically address his lectures here as there is much less to (...) be found about mathematics in his published works. Besides Brentano’s own work, it is quite remarkable to see that practically all of his better-known students sooner or later produced a work on the philosophy of mathematics. This also encourages the supposition not just of a common interest in the matter, but of a common theoretical core. All this prompts the question: Can we speak of a Brentanist philosophy of mathematics? (shrink)

According to Plutarch, who is responsible for the ordering of the indeterminate precosmic matter? Is this activity imputable to the divine demiurgic intellect? Or are we to consider the Cosmic Soul as the force which firstly gave shape to the precosmic chora/hyle? By means of examining the iv Platonica Quaestio, I set out to maintain that, at a certain moment of his philosophical career, Plutarch thought it better to relieve the divine intellect from the task of firstly ordering the material (...) substratum; this duty had to fall upon the Cosmic Soul. Thus, he would keep the divine intellect from any engagement in activities concerning the hyle. (shrink)

Ethical veganism is the view that raising animals for food is an immoral practice that must be stopped because of the harm it causes to the animals, the environment, and our health. Carlo Alvaro argues the only way to stop that harm is to acquire the virtues that enable us to act justly and benevolently toward animals.

Science progresses through debate and disagreement, and scientific controversies play a crucial role in the growth of scientific knowledge. However, not all controversies and disagreements are progressive in science. Sometimes, controversies can be pseudoscientific; in fact, bogus controversies, and what seem like genuine scientific disagreements, can be a distortion of science set up by non-scientific actors. Bogus controversies are detrimental to science because they can hinder scientific progress and eventually bias science-based decisions. The first goal of this paper is to (...) elucidate the distinction between bogus and genuine scientific controversies and provide a qualitative methodology, based on the literature on expertise, for distinguishing between the two. We will illustrate six epistemic criteria for distinguishing bogus from genuine scientific debates in science and medicine. This heuristic strategy applies directly to scientific reports, and it relies mostly on the social structure of science. We will then apply the above criteria to a case study: the controversy over statins, which are widely prescribed drugs for reducing the level of cholesterol and preventing cardiovascular disease. (shrink)

Franz Brentano is not usually associated with mathematics. Generally, only Brentano’s discussion of the continuum and his critique of the mathematical accounts of it is treated in the literature. It is this detailed critique which suggests that Brentano had more than a superficial familiarity with mathematics. Indeed, considering the authors and works quoted in his lectures, Brentano appears well-informed and quite interested in the mathematical research of his time. I specifically address his lectures here as there is much less to (...) be found about mathematics in his published works. Besides Brentano’s own work, it is quite remarkable to see that practically all of his better-known students sooner or later produced a work on the philosophy of mathematics. This also encourages the supposition not just of a common interest in the matter, but of a common theoretical core. All this prompts the question: Can we speak of a Brentanist philosophy of mathematics? (shrink)

This is a profound study of Aristotle's concept of phronesis, or practical wisdom. Carlo Natali critically reconsiders Aristotle's famous doctrine of contemplations, relating it to contemporary theories of the good life.

In this paper I will discuss Edmund Husserl’s critique of Franz Brentano’s interpretation of categorical judgments as Double Judgments (Doppelurteile). This will be developed mostly as an internal critique, within the framework of the school of Brentano, and not through a direct contrast with Husserl’s own theory of judgment, as presented e.g. in the Fifth Investigation. Already during the 1890s Husserl overcame the psychologistic aspects of Brentano’s approach, advocating the importance of analysing the logical structure underlying language independently from psychology. (...) Moreover, Husserl’s critique seems to be also applicable to Bertrand Russell’s analysis, which shares an important aspect of Brentano’s theory. I will try to avoid going too deep into the various theories of judgment and keep mostly to the issue of double judgments. (shrink)

Naïve Realism claims that veridical perceptual experiences essentially consist in genuine relations between perceivers and mind-independent objects and their features. The contemporary debate in the philosophy of perception has devoted little attention to assessing one of the main motivations to endorse Naïve Realism–namely, that it is the only view which articulates our ‘intuitive’ conception of perception. In this paper, I first clarify in which sense Naïve Realism is supposed to be ‘naïve’. In this respect, I argue that it is put (...) forward as the only view which can take our introspective knowledge of perception at face value, and I identify the two key features of such introspective knowledge. Second, I challenge the claim that one of these features-namely, that it seems as one could not be in the same perceptual state unless the putative objects of perception existed and were perceived–is introspectively evident. Consequently, I argue that a view of perceptual experience–such as Intentionalism–which denies that this feature is true of perception can still take introspection at face value. This undermines the claim that Naïve Realism is the only account which accommodates our intuitions on the nature of perception. (shrink)

On July 14, 1866 Franz Brentano stepped up to the pulpit to defend his thesis that “the true method of philosophy is none other than that of the natural sciences”. This thesis bound his first students to him and became the north star of his school, against the complex background of the progress and specialization of the natural sciences as well as the growth and professionalization of universities. I will discuss the project of the renewal of philosophy as science in (...) the School of Brentano and how this aimed to provide a scientific foundation for the humanities independently from the natural sciences, while preserving the unity of science. Through his well-known re-introduction of the concept of intentionality as criterion to distinguish internal and external perception, Brentano was able to supply an empirical foundation for the Geisteswissenschaften. While philosophy would use the method of natural science, its domain would not be nature, but consciousness: a full-blooded science of the mind that did not require a reduction to the physical in order to be scientific. Brentano’s science of consciousness was empirical, but not experimental, and relied on subjective methods, but was not introspective. Brentano’s students Carl Stumpf, Anton Marty, Alexius Meinong, Christian von Ehrenfels, Edmund Husserl and others came to occupy important chairs in philosophy throughout Europe. While they were certainly not all orthodox followers, they adapted and spread his theories far and wide in the schools and movements they founded and influenced: Gestalt psychology, Prague linguistics, phenomenology, etc.. Moreover, the 19th century idea of scientific research as a collaborative and collective achievement led to a division of labor in Brentano’s school. Each of his students was meant to work out a part of the greater whole: Stumpf, the philosophy of sound and music; Marty, language; Meinong the history of philosophy; Husserl, mathematics; etc. Yet all of them also contributed to the shared project of the renewal of philosophy as science and discussed the (foundational) relation of philosophy to other sciences in programmatic works. Though often forgotten and overlooked due to contingent historical circumstances, the scientific paradigm of the School of Brentano was very fruitful and highly influential in philosophy and the human sciences in general, throughout the second half of the 19th and into the 20th centuries. Yet it is relevant then as now to preserve the independent scientific dignity of the humanities. (shrink)

The Heythrop Journal, Volume 63, Issue 5, Page 869-885, September 2022.