Con la aparición del Facundo, de Domingo Faustino Sarmiento, y del binomio civilización-barbarie, se instaló entre los intelectuales argentinos una forma de representación estática de la realidad. La detención del complejo social en un díptico con reminiscencias al retablo de Issenheim retrataba la sociedad argentina en un cuadro de interesantes características pero que, justamente por lo atractivo de las mismas, escondía el hecho de que se trataba de una mirada posible, entre otras varias. La intensidad de los colores, especialmente el (...) rojo con que Sarmiento pintó la sangre de los enfrentamientos, se instaló en forma definitiva, verdad última. Quedaron así determinadas las formas a partir de la cuales, después de Facundo, los argentinos interpretaríamos nuestra realidad. El alcance de estas descripciones trascendió el mero campo descriptivo, sea este histórico, político o social, para erigirse en modelo epistemológico. De esta manera, la división binaria que comenzó con el biseccionismo de Sarmiento, llegó hasta nuestros días ya no sólo como una descripción histórica, sino como "la" forma de interpretación de la realidad. Localizar el origen y el desarrollo de este modelo biseccionista muestra dos cosas: uno, que aún hoy, para los argentinos, la argentina es un país divido; y, dos, que esta división es asumida como originaria y nunca fue puesta en duda. (shrink)

Como habitantes e investigadores de las luchas que emergen desde situaciones de contaminación en la zona sur de la ciudad de Córdoba, nuestro interés es analizar los modos de construcción de las identidades políticas en estos contextos discursivos situados. Metodológicamente, apelamos a los desarrollos de Laclau para el análisis de las prácticas articulatorias, tomando como herramientas para el análisis del discurso las figuras de la retórica clásica (sinécdoque, catacresis, metáfora y metonimia); como unidad de análisis, cuatro experiencias de luchas desde (...) situaciones de contaminación; y como corpus, el material recogido en entrevistas grupales en profundidad a fin de identificar los significantes privilegiados por los participantes para dar cuenta del interior/exterior del grupo y las operaciones de construcción de cadenas de equivalencias/diferencias, observando las dimensiones catacrésicas, sinecdóquicas, metafóricas y metonímicas en el uso de los significantes. Luego, nos centramos en el análisis de las distinciones vecinos/no vecinos, contaminación/ambiente, barrio/sector sur, afectado/no afectado. Como resultados, señalamos dos modos de articulación diferentes en la construcción de identidades desde situaciones de injusticia ambiental: la de los afectados directos, basada en vínculos metonímicos, en contigüidades con la fuente de contaminación; y otra, la de quienes no se reconocen como afectados directos, basada en vínculos metafóricos. (shrink)

Addressing one of the most difficult conceptual topics in the study of classical Hinduism, Ariel Glucklich presents a rigorous phenomenology of dharma, or order. The work moves away from the usual emphasis on symbols and theoretical formulations of dharma as a religious and moral norm. Instead, it focuses on images that emerge from the basic experiential interaction of the body in its spatial and temporal contexts, such as the sensation of water on the skin during the morning purification, or (...) the physical manipulation of the bride during the marriage ritual. Images of dharma are examined in myths, rituals, art, and even the physical landscape of the Hindu world. The varied and contingent experiences of dharma infuse it with a meaning that transcends a false analytical distinction from adharma, or chaos. Glucklich shows that when dharma is experienced by means of living images, it becomes inescapably temporal, and therefore inseparable from adharma. (shrink)

Our knowledge about the world is often expressed by generic sentences, yet their meanings are far from clear. This book provides answers to central problems concerning generics: what do they mean? Which factors affect their interpretation? How can one reason with generics? Cohen proposes that the meanings of generics are probability judgments, and shows how this view accounts for many of their puzzling properties, including lawlikeness. Generics are evaluated with respect to alternatives. Cohen argues that alternatives are induced by the (...) kind as well as by the predicated property, and thus provides a uniform account of the varied interpretations of generics. He studies the formal properties of alternatives and provides a compositional account of their derivation by focus and presupposition. Cohen uses his semantics of generics to provide a formal characterization of adequate default reasoning, and proves some desirable results of this formalism. (shrink)

Generics are sentences such as Birds fly, which express generalizations. They are prevalent in speech, and as far as is known, no human language lacks generics. Yet, it is very far from clear what they mean. After all, not all birds fly—penguins don’t! -/- There are two general views about the meaning of generics in the literature, and each view encompasses many specific theories. According to the inductivist view, a generic states that a sufficient number of individuals satisfy a certain (...) property—in the example above, it says that sufficiently many birds fly. This view faces the complicated problem of spelling out exactly how many is “sufficiently many” in a way that correctly captures the intuitive truth conditions of generics. -/- An alternative, the rules and regulations view, despairs from this project and proposes instead that generics directly express rules in the world. Rules are taken to be abstract objects, which are not related to the properties of specific individuals. This view faces the difficult problem of explaining how people come to know of such rules when judging the truth of falsity of generics, and accounting for the strong intuition that a sentence such as Birds fly talks about birds, not abstract objects. -/- What seems to be beyond dispute is that generics, even if they do not express rules, are lawlike: they state non-accidental generalizations. Many scholars have taken this fact to indicate that generics are parametric on possible worlds: they refer to worlds other than the actual world. This, again, raises the problem of how people come to know about what happens in these other worlds. However, a rigorous application of standard tests for intensionality shows that generics are not, in fact, parametric on possible worlds, but only on time. This unusual property may explain much of the mystery surrounding generics. -/- Another mysterious property of generics is that although there is no language without them, there is no linguistic construction that is devoted to the expression of genericity. Rather, generics can be expressed in a variety of ways, each of which can also express nongenerics. Yet, each manifestation of generics differs subtly (or sometimes not so subtly) in its meaning from the others. -/- Even when these and other puzzles of genericity are solved, one mystery would remain: Why are generics, which are so easy to produce and understand in conversation, so difficult to analyze? (shrink)

Introduction Introducing Accessibility theory 0.1 On the role of context Utterances cannot be processed and interpreted on their own. ...

Both traditional accounts of hope and some of their recent critics analyze hope exclusively in terms of attitudes that a hoper bears towards a hoped-for prospect, such as desire and probability assignment. I argue that all of these accounts misidentify cases of despair as cases of hope, and so misconstrue the nature of hope. I show that a more satisfactory view is arrived at by noticing that in addition to the aforementioned attitudes, hope involves a characteristic attitude towards an external (...) factor, on whose operation the hoper takes the prospect's realization to depend causally. (shrink)

Using data from 1,352 middle-school Israeli adolescents, the current study examines the interface of spirituality and character strengths and its longitudinal contribution to subjective well-being and prosociality. Participants were approached three times over a 14-months period and completed measures of character strengths, spirituality, subjective well-being (positive emotions, life satisfaction), and prosociality. Findings revealed a fourth-factor structure of character strengths that included the typical tripartite classification of intrapersonal, interpersonal, and intellectual strengths together with spirituality emerging as a statistically autonomous factor. Spirituality (...) was stable over time and contributed to higher subjective well-being and prosociality both cross-sectionally and longitudinally. Discussion focuses on spirituality as a fundamental character strength and an important aspect of positive development. (shrink)

This paper defends a rigorous reading of Hume’s critiques of arguments for the existence of God and of the belief in God against interpretations that endorse Humean theism, deism, and fideism. The latter include Donald Livingston’s theist reading, J. C. A. Gaskin’s “attenuated deism” reading, and Edward Kanterian’s “humble fideism” reading. I also examine whether Hume’s rejections of a positive theology commit him to agnosticism or atheism. My innovative challenge to such conclusions maintains that, while elements of both agnosticism and (...) atheism are found in Hume, these denote, respectively, a methodology and an incidental implication of his philosophy. But neither sufficiently captures his constructive vision for a society, individual psychology, and system of knowledge guided by naturalist principles and aims. For this, an alternate conception is needed that describes Hume’s philosophy of religion beyond mere atheism. (shrink)

What ends should designers pursue? To what extent should they care about the societal and environmental impact of their work? And why should they care at all? Given the key influence design has on the way people live their lives, designing is fraught with ethical issues. Yet, unlike education or nursing, it lacks widespread professional principles for addressing these issues. -/- Rooted in a communitarian view of design practice, this lively and accessible book examines design through the lens of professions, (...) offering a critical vision that enables practitioners, academics and students of design in all disciplines to reflect on the practice’s overarching purposes. Considering how these are connected to others' flourishing and moulded by community interactions, "The Goods of Design" argues for a practice-based approach to cultivate professional ethics; it provides a normative direction that can meaningfully guide professional design activity, both individually and collectively. The volume also looks into the implications work has for the designer's self-growth as a person, offering ways to discover and navigate the complex tensions between personal and professional life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Solarpunk Conference by From Imagination to ActionAriel Kroon and Kees SchullerFrom Imagination to Action, The Solarpunk Conference, June 24, 2023, VirtualThe Solarpunk Conference was born out of the desire to see an accessible space dedicated to discussions of solarpunk. With solarpunk growing in popularity in both popular and academic circles, the need for such a space seemed obvious to the organizers. The organizers also felt the need (...) to bridge academic and popular conversations in a way that was productive and opened further discussion, as the disconnect between the academic and popular spheres is often damaging to social movements. [End Page 634]This was especially important for solarpunk because of its nature as being built from below. Solarpunk is crowdsourced, having evolved over the years from social media aesthetic to literature to social movement, with few canonical critical texts. Taking into consideration the distributed democratic nature at the heart of solarpunk, the conference aimed to be accessible to the widest array of people possible: in this regard, the conference was incredibly successful. As a remote conference, the event was already more financially and practically accessible than an in-person event. Tickets were available to those across the financial spectrum, with a large percentage of our tickets being pay-what-you-can, or free to those in need; live captioning was provided on the day of, volunteers were available throughout the day to address accessibility concerns, and the ability for attendees to request live translations or other accessibility options was also provided. Further, while still retaining academic integrity and value, the majority of the presentations were legible to the largely non-expert, non-academic audience.The other key goal for the conference was to create a space for conversation and networking between otherwise disconnected members of the solarpunk community. To this end, alongside the Zoom webinars used for presentations, a Discord server was created for attendees that saw consistent engagement, networking, and project sharing, further allowing presenters to engage with attendees after their talks, enabling extended Q+A sessions that otherwise would have not been possible within schedule constraints. This hybrid model between Zoom and Discord proved incredibly effective, allowing for a wide range of interactions, and encouraging the community building and idea sharing that were key to this conference.Throughout the conference, themes of climate grief and the disaffection and despair of late-stage neoliberal capitalism returned to the fore, with speakers positioning solarpunk as a way to combat these negative affects. Mirroring these themes, most speakers emphasized the necessity of direct (solarpunk) action to escape the dystopian long-present of contemporary corpo-capitalism. Perhaps because of these same themes appearing in the movement as a whole, solarpunk is often reduced to an aesthetic of green utopia, which is an unfair stereotype given that many strands of solarpunk thought could be labeled as anti-utopian or in the vein of critical utopian theory. Solarpunk’s explicit aim to imagine sociopolitical and economic realities beyond late-stage capitalist neoliberalism requires it to divest from what Lauren Berlant calls “stupid optimism”—“the faith that adjustment to certain forms or practices [End Page 635] of living and thinking... will secure one’s happiness” (2011, 126). Solarpunk rejects classical utopian picturing of a future world that operates according to the logics of the present, which in turn have been shaped by the (often racist, sexist, and classist) logics of the past (cf. Williams 2018; Kroon 2021). It is also important to note that solarpunk does not adhere to a singular vision of the future but instead acknowledges the biodiversity of nonhuman nature and the diversity of the human experience, and so encourages multiple futures that serve the peoples and lands on which they rest.The conference began with opening remarks by one of the organizers, Lindsay Jane, followed by a land acknowledgment by Cheryle Chagnon-Greyeyes, traditional knowledge-keeper and Indigenous activist from Muskeg Lake Cree Nation in Saskatchewan, Treaty Six. Chagnon-Greyeyes welcomed participants in nehiyaw (Cree), acknowledging her location in Mohkinstsis (Calgary, Alberta) and the Indigenous nations there, and reminding attendees to think about their connection to the land that they were on. She shared a teaching... (shrink)

Cognitive penetration of perception, broadly understood, is the influence that the cognitive system has on a perceptual system. The paper shows a form of cognitive penetration in the visual system which I call ‘architectural’. Architectural cognitive penetration is the process whereby the behaviour or the structure of the perceptual system is influenced by the cognitive system, which consequently may have an impact on the content of the perceptual experience. I scrutinize a study in perceptual learning that provides empirical evidence that (...) cognitive influences in the visual system produce neural reorganization in the primary visual cortex. The type of cognitive penetration can be synchronic and diachronic. (shrink)

Generics and frequency statements are puzzling phenomena: they are lawlike, yet contingent. They may be true even in the absence of any supporting instances, and extending the size of their domain does not change their truth conditions. Generics and frequency statements are parametric on time, but not on possible worlds; they cannot be applied to temporary generalizations, and yet are contingent. These constructions require a regular distribution of events along the time axis. Truth judgments of generics vary considerably across speakers, (...) whereas truth judgments of frequency statements are much more uniform. A generic may be false even if the vast majority of individuals in its domain satisfy the predicated property, whereas a frequency statement using, e.g., usually would be true. This paper argues that all these seemingly unrelated puzzles have a single underlying cause: generics and frequency statements express probability judgments, and these, in turn, are interpreted as statements of hypothetical relative frequency. (shrink)

The Assyrian presence in Palestine from the ninth through the seventh century B.C.E. represents a case of intercultural contact against the background of an expansionist imperial process. The “Assyrianization” of Israel and Judah, as well as that of the whole Levant, has often been posited. This term, which evokes “Romanization,” would indicate enforced cultural adaptation to Assyrian values and customs within the framework of a process of assimilation. An alleged “Assyrianization” of Ancient Israel would be congruent with that interpretation of (...) Assyrian imperialism postulating programmatic measures to impose the Assyrian way of life upon the whole empire. However, a study of the cuneiform and archaeological sources leads to an alternative interpretation of Assyrian imperial policy in the West. (shrink)

Philosophy and Phenomenological Research, EarlyView.

It is widely agreed that generics tolerate exceptions. It turns out, however, that exceptions are tolerated only so long as they do not violate homogeneity: when the exceptions are not concentrated in a salient “chunk” of the domain of the generic. The criterion for salience of a chunk is cognitive: it is dependent on the way in which the domain is mentally represented. Findings of psychological experiments about the ways in which different domains are represented, and the actors affecting such (...) representations, account for judgments of generic sentences, facts which cannot be explained by linguistics alone. The reason for the homogeneity requirement itself is, in turn, also dependent on cognitive considerations. Generics express default rules, and psychological findings have shown that, the more homogeneous the domain, the easier it is for subjects to infer rules about it. Thus, cognitive results form a crucial part of a comprehensive account of the meaning of a linguistic expression. (shrink)

Character education is an increasingly discussed topic drawing upon virtue ethics as a moral theory. Scholars have predominantly understood educating character as a process that entails the formation of certain distinct character traits or functions through practice and habituation. However, these approaches present some problems. This paper explores the educational implications of various accounts focusing on the relationship between phronesis and other virtues. In particular, our focus will be on those that Miller (2023) has classified as Standard Model and Eliminativist (...) Model of practical wisdom. Starting from these accounts, we will outline three specific problems that the latter models appear to generate at a theoretical level in character education. Finally, we will address the task of demonstrating why the monist account of moral virtue recently proposed by the Aretai group—which conceives being virtuous in possessing phronesis understood as ethical expertise—might offer a refined response to these challenges. In addition, we will illustrate three educational pathways that can emerge from the same model. (shrink)

While opinions on the semantic analysis of generics vary widely, most scholars agree that generics have a quasi-universal flavor. However, there are cases where generics receive what appears to be an existentialinterpretation. For example, B's response is true, even though only theplatypus and the echidna lay eggs: (1) A: Birds lay eggs. B: Mammals lay eggs too. In this paper I propose a uniform account of the semantics of generics,which accounts for their quasi-existential readings as well as for their more (...) familiar quasi-universal ones. Generics are focus-sensitiveoperators: their domain is restricted by a set of alternatives, which may be provided by focus. I claim that, unlike otherfocus-sensitive operators, generics may, but do not have to, associate with focus. When alternatives are introduced, either by focus or by other means, generics get their usual quasi-universal readings. But when no alternatives are introduced, quasi-existential readings result.I argue that generics, unlike adverbs of quantification, do not introduce tripartite structures directly, but are initially interpreted as cases ofdirect kind predication. Only when this interpretation fails to make sense, the phonologically null generic quantifier is derived, and tripartite structures result. This two-level interpretation has the effect that while adverbs of quantification require focus to determine which elements go to the restrictor and which to the nuclear scope, and hence must associate with focus, generics do not, and hence may fail to associate with focus, resulting in quasi-existential readings. (shrink)

In this essay, I consider an evolutionary debunking argument (EDA) that purports to undermine the epistemic justification of the belief in the reliability of our belief-forming processes, and an evolutionary vindicating argument (EVA) that seeks to establish that such a belief is epistemically justified. Whereas the EDA in question seems to fall prey to crippling self-defeat, the EVA under consideration seems to fall prey to vicious circularity. My interest in those arguments and the problems they face lies in what they (...) might tell us about the possibly aporetic nature of reason. For, if we take the EDA and the EVA in question to consist of true or plausible premises and valid inferences at which we arrive through a meticulous use of reason, then their falling victim to either crippling self-defeat or vicious circularity might be regarded as a sign that, when we push rational reflection on the reliability, or lack thereof, of our belief-forming capacities to the limit, we end up in a situation of aporia from which there seems to be no escape. (shrink)

No one realized that the book and the labyrinth were one and the same.道可道[也]，非常[恆]道名可名[也]，非常[恆]名无名，天地[萬物]之始有名，萬物之母 故常[恆]無欲，以觀其眇常[恆]有欲，以觀其徼[噭]此兩者同出而異名同謂之玄，玄之又玄，眾眇之門。The dao that can be spoken of is not the constant DaoThe name that can be named is not the constant name;Nameless, it is the beginning of heaven and earth [the myriad things]Named, it is the mother of the myriad things. Therefore,Constantly without desire, observe its marvels;Constantly with desire, observe its manifestationsThese two are the same, when emerged they are named differently.When merged, this is called mystery, (...) mystery upon mystery, the gateway to the numerous marvels. (Daodejing 1)1The paradoxical opening lines of the Daodejing have .. (shrink)

ABSTRACTThis article argues that received accounts of the concept of human dignity face more difficulties than has been appreciated, when explaining the connection between human dignity and the duty of respect that dignity is supposed to generate. It also argues that a novel, relational, account has the adequate structure to explain such connection.

In addition to the familiar cardinal and proportional readings of many and few, there is yet another interpretation, the relative proportional reading. This reading, unlike the ordinary absolute proportional reading, is not conservative. Under the relative reading, 'Many ψs are φs' is true just in case the proportion of φs among ψs is greater than the proportion of φs among members of contextually given alternatives to ψ. I provide a definition of proportional readings that reduces the differences between absolute and (...) relative interpretations to the value of a single parameter.I argue that relative readings are not restricted to many and few, but are also exhibited by the adverbs often and seldom, and by generics. Interpretations of determiners that have been treated as "focus-affected readings," interpretations of adverbs of quantification that have been treated as "pure frequency readings," and interpretations of generics which have been claimed to be cases of "reverse interpretation" or "direct kind predication" are, in fact, instances of relative readings.A: Army reserve service is especially hard on people who own a small business.Q: Do many small-business owners serve in your regiment?A: I don't know what it's like in other regiments –Q: I am not asking you about other regiments.A: I know, but relatively speaking . . .(Interview on Israel Army Radio, June 8th, 2001). (shrink)

El artículo propone revisitar los significados del 2001 en la historia reciente, a partir de la atención sobre una temporalidad propia de la crisis. Esa temporalidad es la de las formas de un poder destituyente articulado en distintas organizaciones e iniciativas, como el movimiento piquetero, las asambleas, las formas de justicia de los escraches, las ollas populares, etc. Las preguntas que recorren el texto son, entre otras, qué pasó con las figuras comunitarias en los años de los gobiernos kirchneristas, cuáles (...) fueron las memorias del 2001, y cómo se activa la política “por abajo” ante el escenario de una nueva crisis y la reaparición del “que se vayan todos”, pero esta vez como marco del ascenso de la derecha. (shrink)

Through the explorations of excellent scholars, this book provides a new understanding of Plato's _Theaetetus_, an absolute masterpiece which contains fundamental insights – about the nature of human cognition, perception, rationality – which are still at the centre of the contemporary debate.

Recent research has shown that the superlative quantifiers at least and at most do not have the same type of truth conditions as the comparative quantifiers more than and fewer than. We propose that superlative quantifiers are interpreted at the level of speech acts. We relate them to denegations of speech acts, as in I don’t promise to come, which we analyze as excluding the speech act of a promise to come. Calling such conversational acts that affect future permissible speech (...) acts “meta-speech acts,” we introduce the meta-speech act of a GRANT of a proposition as a denial to assert the negation of that proposition. Superlative quantifiers are analyzed as quantifiers over GRANTS. Thus, John petted at least three rabbits means that the minimal number n such that the speaker GRANTs the proposition that John petted n rabbits is n = 3. We formalize this interpretation in terms of commitment states and commitment spaces, and show how the truth conditions that are derived from it are partly entailed and partly conversationally implicated. We demonstrate how the theory accounts for a wide variety of distributional phenomena of superlative quantifiers, including the contexts in which they can be embedded. (shrink)

One of the leading theories of social learning today is Wenger's theory of Communities of Practice'. CoP-theory reiterates basic tenets of social learning theory yet it us set apart from other theories of social learning and education not only by centering on identity-formation but by positing four key dualities as inherent structural features of the educational process. While concurring with Wenger's 'dilemmatic' understanding of education and his open-ended, practice-based conception of identity-formation, we argue that Wenger's theory overlooks central elements that (...) are needed in order to fully articulate the ends of the educational process, as he conceives them. We claim that further supplementation is needed to support the kind of educational processes that Wenger advocates. Referring to the work of Jack Mezirow and Charles Taylor, this supplementation concerns both critical reflection and 'ethical imagination'. Rather than threatening the coherency of the theory, we claim that these supplementations are internally derived from the ends of CoP-theory and are necessary for its very possibility. To remain in line with Wenger's dilemmatic structure of education, these supplementations are presented in the form of a duality: the tension between artistic and ethical imagination. (shrink)

cal basis of consciousness. We continue by discussing the relation between spatiotem- One of the outstanding problems in the cog- poral patterns of brain activity and con- nitive sciences is to understand how ongo- sciousness, with particular attention to pro- ing conscious experience is related to the cesses in the gamma frequency band. We workings of the brain and nervous system. then adopt a critical perspective and high-.

Doernberg and Truog (2023) present a thoughtful analysis of the ethical tensions that arise from physicians increasingly occupying “multiple roles in healthcare”1 I take no issue with the classific...