Cet article aborde l’écriture à partir de la configuration actuelle de l’espace urbain, avec ses ensembles résidentiels sécurisés qui redistribuent et donnent sens à l’espace des villes, en provoquant une raréfaction des pratiques de sociabilité. Partant du principe qu’il est impossible de penser le fonctionnement du langage en le séparant de ses conditions matérielles et de la conjoncture dans laquelle celles-ci surgissent, il analyse le lien entre l’écriture urbaine et la façon dont cet espace de signification s’organise matériellement. L’analyse se (...) fonde sur la pratique des tags à Campinas, au Brésil. L’article aborde également le rapport de la population à l’école en tant que lieu d’institutionnalisation de l’écriture. (shrink)

Parmi les nombreuses réflexions consacrées à l’espace de la ville et à sa condition contemporaine, certaines considèrent que les relations à l’intérieur des villes sont décisives pour penser aujourd’hui le fonctionnement social. Ces relations, en tant que productrices de signification, sont l’objet des sciences du langage, en particulier lorsque celles-ci estiment que le sens se constitue socialement et historiquement. Les cinq textes réunis ici se rattachent au thème de recherche Savoir urba..

Individuals deceive themselves about a wide variety of subjects. In fortunate circumstances, where those who manage to leave self-deception embrace reality, an interesting phenomenon occurs: the formerly self-deceived often confess to having ‘known [the truth] all along’. These post-self-deception judgments are not conceptually innocuous; if genuine, they call into question the core feature of prominent theories of self-deception, namely that self-deceived individuals do not believe the unwelcome truth. In this paper I argue that post-self-deception judgments do not track a belief, (...) but rather a suspicion of the unwelcome truth. I do this by showing that post-self-deception judgments are themselves instances of self-deception where the individual is self-deceived that they believed the unwelcome truth. I then suggest that the motivational cause of the self-deceit is hindsight bias, specifically the kind known as foreseeability, and that as a result, post-self-deception judgments are not reliable because they do not accurately track previous self-deceptive experiences. (shrink)

It is increasingly common in cognitive science and philosophy of perception to regard perceptual processing as a probabilistic engine, taking into account uncertainty in computing representations of the distal environment. Models of this kind often postulate probabilistic representations, or what we will call probabilistic states,. These are states that in some sense mark or represent information about the probabilities of distal conditions. It has also been argued that perceptual experience itself in some sense represents uncertainty (Morrison _Analytic Philosophy_ 57 (1): (...) 15 48, 2016 ). In this article, we will first consider three models of sensory activity from perceptual neuroscience, namely signal detection theory (SDT), probabilistic population codes (PPC), and sampling. We will then reflect on the sense in which the probabilistic states introduced in these models are probabilistic representations. To sharpen this discussion, we will compare and contrast these probabilistic states to credences as they are understood in epistemology. We will suggest that probabilistic representation, in an appropriately robust sense, can be understood as a form of analog representation. In the last part of the paper, we apply this to the issue of whether conscious experience represents uncertainty—we will interpret this as the claim that there are phenomenal features of experience that serve as analog probabilistic representations. (shrink)

This chapter aims to lay out a map of the diverse epistemological perspectives within the Islamic theological tradition, in the conceptual framework of contemporary analytic philosophy of religion. In order achieve that goal, it aims to consider epistemological views in light of their historic context, while at the same time seeking to “translate” those broadly medieval perspectives into contemporary philosophical language. In doing so, the chapter offers a succinct overview of the main epistemic trends within the Islamic theological tradition concerning (...) religious epistemology. The chapter is divided into two main sections designated for discussions of differing accounts found in distinct trends of the tradition, namely the Rationalist and Traditionalist trends. The discussion concerning the Rationalist trend focuses on the philosophical-theologians of the dominant Mu’tazilite, Ash’arite, and Maturidite schools. The section on Islamic Traditionalism focuses on the Atharite scripturalism of Ibn Qudāma, and in particular the thought of Ibn Taymiyya. In order to map out these historic positions in light of contemporary religious epistemology, reference is made to a threefold typology of current views in the literature: (1) theistic evidentialism, (2) reformed epistemology, and (3) fideism. As such, the remainder of the chapter will attempt to outline the different approaches toward religious epistemology in the Islamic theological tradition with this threefold typology in mind. (shrink)

Çağdaş fizik evrenimizin yaşam için hassas ayarlı olduğunu göstermiştir. Evrenin yaşam için hassas ayarlı olması demek fizik yasaları, başlangıç koşulları ve temel fizik sabitlerinin alabileceği muhtemel değerlerden çok azı yaşama izin vermesi demektir. Bazı teist düşünürler hassas ayarın Tanrı’nın varlığı lehinde geliştirilebilecek Tasarım kanıtlarında öncül görevi görebileceğini iddia etmişlerdir. Diğer taraftan bazı felsefeci ve bilim insanları hassas ayar gözlemenin birden fazla evrenin var olduğunu savunan çok evrenler hipotezini desteklediğini iddia etmişlerdir. Bu iki yaklaşım da hassas ayarın bir açıklamaya muhtaç olduğunu (...) varsayımını yapar. İlk bakışta bu varsayım makul gözükse de bazı felsefeci ve bilim insanları hassas ayarın bir açıklamaya muhtaç olduğu iddiasını reddetmişlerdir. Bu yaklaşımı savunanlar ya evrenin yaşam için hassas ayarlı olmadığını ya da evrenin hassas ayarlı olmasına şaşırmamamız gerektiğini, dolayısı ile hassas ayarın bir açıklamaya ihtiyaç duymadığını iddia etmişlerdir. Bu makalemizde bu iddialarının bir kısmını ele alarak değerlendirecek ve hassas ayarın açıklamaya muhtaç olmadığını temellendirmede başarısız olduklarını göstermeye çalışacağız. (shrink)

Why does the world look to us as it does? As Nico Orlandi argues, it is simply because of how the world is. This answer emerges from understanding vision as situated in a structured environment, and it contrasts with the view that visual perception involves an inference.

We investigated the possible causes of perceptual switching in ambiguous figures. Ambiguous figures are a special class of visual stimuli that can give rise to at least two alternative interpretations. Because the figures themselves stay the same, these stimuli are particularly suitable to study the dynamic changes in our visual apparatus that enable us to see the world in different ways. Recent studies stress the importance of both low-level and high-level processes in switching. We show that these processes lead to (...) switching independently, and that, when they co-occur, they do not occur at exactly the same time.We take these results to indicate that perceptual switching is a radically multiply realizable process, in that various neurological states can instantiate it in a single individual from time to time. We reflect on the consequences of this conclusion for experiential realism, in particular the notion that embodiment misleads us in identifying psychological types. (shrink)

The paper analyses Ukraine’s geopolitical position and argues that Ukraine is slowly gravitating towards West. The paper gives a small hint of approximation process of Ukraine within EU and NATO, and argues how this approximation process is opposed by Russia, who wants Ukraine back to its influence. Occupation off Crimea by Russia violated international order, opening way to unstructured international ties out traditional UN bodies. The Ukraine’s destiny is unclear, Dnieper River may divide country in two, and the West faces (...) biggest security and political threat after WWII. (shrink)

Müslüman bağlamında bilim-din etkileşiminde muhtemelen en can alıcı konu, İslam ve Neo-Darwinci evrim teorisi arasındaki ilişkidir. Müslüman alimler iki ana kampa ayrılır. Bir yandan, daha geleneksel eğilimlere sahip Müslüman düşünürler, İslam'ın evrimle çeliştiğini düşünüyorlar. Diğer tarafta, evrim teorisinin İslam'la tamamen uyumlu olduğunu düşünen daha bilimsel yönelimli Müslüman düşünürlerimiz var. Başta bilim insanları olmak üzere bu düşünürler, genellikle Kuran ayetlerinin bazılarının mecazi bir okumasını sunarlar ya da onları yeniden yorumlarlar. Bu makalede, ben orta yolcu bir yaklaşım tercih edecek ve mecazi okumaya (...) ya da yeniden yorumlamaya başvurmadan, geleneksel Kuran okumasının Neo-Darwinci evrim teorisi ile uyumluluğunu göstermeye çalışacağım. Standart bilimsel anlatıyı da herhangi bir çarpıtmaya maruz bırakmadan kabul edeceğim. İlk olarak, kutsal kitaptaki yaratılış anlatısının evrim teorisiyle bağdaşmadığı iddiasının kötülük sorununa, yani kötülüğün klasik Teizm'in Tanrısı ile bağdaşmadığı iddiasına, benzediğini savunacağım. Bu analojiyi kullanarak hem Kuran anlatısının hem de evrim teorisinin nasıl doğru olabileceğine dair eksiksiz ve makul bir açıklama bulmaya çalışmak yerine, sadece bu iki açıklamanın birbiri ile çelişmediğini göstermeyi amaçlayan daha mütevazı yaklaşımlar aramamız gerektiğini iddia edeceğim—yani kötülük sorunu bağlamındaki savunmalara benzer bir yaklaşım geliştirmeye çalışacağım. Hem bilimsel yaratılış anlatısı hem de Kuran’daki yaratılış anlatısı özetledikten sonra ve olası tek çelişkinin ortak ata tezinde olduğunu savunduktan sonra, Kuran anlatımının evrim teorisiyle uyumluluğunu göstermeyi amaçlayan bu tür iki savunma sunacağım. Birinci savunma, "çifte yaratılış savunması", Adem'in, kutsal kitapların tarif ettiği Cennet'te ve evrim biliminin tarif ettiği Dünya'da olmak üzere iki kez yaratıldığı senaryoları içerir. Bu nedenle, her iki yaratılış anlatısı da aynı anda doğru olabilir ve bu nedenle ikisi bir biri ile tutarlıdır. İkincisi, "çoklu ata savunması", Tanrı'nın Adem'i doğrudan topraktan yaratmış olabileceğini ve onun soyundan gelenlerin evrimleşmiş homo sapiens ile ürediğini öne sürer. Bu nedenle, her iki yaratılış anlatıları da tutarsızlık olmadan bir arada kabul edilebilir. (shrink)

Data on advance directives in Brazil are lacking. This study aims to assess the understanding of oncologists regarding advance directives and the frequency with which they discuss advance directives and advance care planning with their patients in Brazil. This is an observational, descriptive and cross-sectional study, conducted with cclinical oncologists associated with the Brazilian Society of Clinical Oncology. Participants were invited to answer a questionnaire prepared by the authors. In total, 72 physicians answered the questionnaire, of which 73% were under (...) 45 years old and 56% worked in oncology for less than 10 years. Regarding the limits of intervention and end-of-life care during treatment, 54.2% of respondents reported not discussing it. Although 67% of oncologists know the term advance directives, they do not develop them with their patients and 57.2% do not perform advance care planning. Most oncologists in this study do not set advance care planning and advance directives for most patients. (shrink)

Petro Marko (1913-1991) was an Albanian journalist, writer and communist activist, who volunteered in the International Brigades during the Spanish Civil War. Afterwards, he was imprisoned in the island of Ustica by the Italian occupiers of Albania during the Second World War and was briefly imprisoned by the communist regime of Albania in the late 1940s. Afterwards he worked as a journalist and a writer, being closely surveyed by the communist regime. The Spanish experience was the most important formative period (...) throughout Marko’s stormy life, through which he was able to stay faithful to his communist and internationalist beliefs in the face of fascism and one of the most totalitarian and isolationist regimes in Europe. Marko wrote about the International Brigades in his most prominent novel, Hasta la Vista, and in his posthumously published autobiography. This paper will investigate these works by putting them in the historical context of the events themselves and of the time of the writing process. The aim is to look into how internationalism moulded his own identity, but also how this ideal was presented publicly under a communist regime that was becoming more and more isolated and xenophobic. (shrink)

Following the rift with China, Albania found itself on a lonely road towards pretending to protect the purity of the Marxism-Leninism in Europe. Although diplomatic relations with the West were restricted only to trade, the Albanian Communist leader, Enver Hoxha, was interested in recent developments inside Western Communist parties. Through Eurocommunist theorizations, the parties in Italy, France and Spain abandoned revolutionary aims, incorporated democracy in their ideology and tried to build electoral coalitions with socialist parties and other left-wing forces. By (...) contrast, the Albanian Enver Hoxha considered that Communist revolution was still possible in the world, and the Communist parties still acted as Leninist revolutionary vanguards. From this perspective, he denounced Eurocommunism as a continuation of “revisionism”. This paper will present the attitude of the Party of Labour of Albania about Western Communism by placing it in its historical context and framing it in light of broader debates inside the European Communist movement. (shrink)

Huduth argument (in contemporary Western philosophy known as Kalam Cosmological argument) is an argument for the existence of God which rests on the idea that the universe has a beginning in time. Some theists have claimed that modern science, particularly modern cosmology and second law of thermodynamics supports the key premise of the argument which argues that universe began to exist. On the other hand, some atheists have claimed that Quantum Mechanics have demonstrated that particles can be created without cause (...) falsifying the causal principle of the Kalam cosmological argument which states that everything that begins to exist has a cause. In this article we will evaluate these claims and try to determine what modern science has to say about this argument developed by medieval Muslim theologians. (shrink)

Resumo: Com o fito de compreender as noções de história e juízo político, este artigo pretende mostrar a peculiar interpretação que Hannah Arendt faz da mais conhecida e discutida personalidade filosófica: Sócrates. Assim como outras ideias, tais como a de banalidade do mal, a natureza do terror totalitário e de espaço público, sua estrita pintura do filósofo grego nos demanda a tarefa de discriminar a diferença entre pensamento e ação. Seria acaso o juízo a ponte entre as atividades de pensamento (...) e da ação política? A preocupação, neste ensaio,é a de mostrar como Hannah Arendt estava procurando por um modo autêntico de filosofia política, cujo maior exemplo seria Sócrates. No mesmo sentido, também se debruça acerca do significado do juízo reflexionante, ideia bastante fecunda em sua obra que permanece ainda bastante alusiva.: In order to understand Arendt’s conceptions of history and political judgment, this article discusses her peculiar interpretation of Socrates. As with her other ideas, such as the banality of evil, the nature of totalitarian terror, and the public space, her portrayal of the Greek philosopher demands that we discriminate between thinking and acting. Would judgment by chance be the bridge between the activities of thought and political action? My aim in this essay is to show how Arendt, from beginning of her work, was looking for an authentic mode of political life, the major example of which is Socrates. I also address what Arendt meant by her idea of a reflexive judgment, an idea that has proved enormously suggestive yet which remains elusive. (shrink)

There is a certain excitement in vision science concerning the idea of applying the tools of bayesian decision theory to explain our perceptual capacities. Bayesian models are thought to be needed to explain how the inverse problem of perception is solved, and to rescue a certain constructivist and Kantian way of understanding the perceptual process. Anticlimactically, I argue both that bayesian outlooks do not constitute good solutions to the inverse problem, and that they are not constructivist in nature. In explaining (...) how visual systems derive a single percept from underdetermined stimulation, orthodox versions of bayesian accounts encounter a problem. The problem shows that such accounts need to be grounded in Natural Scene Statistics (NSS), an approach that takes seriously the Gibsonian insight that studying perception involves studying the statistical regularities of the environment in which we are situated. Additionally, I argue that bayesian frameworks postulate structures that hardly rescue a constructivist way of understanding perception. Except for percepts, the posits of bayesian theory are not representational in nature. bayesian perceptual inferences are not genuine inferences. They are biased processes that operate over nonrepresentational states. (shrink)

This article attempts to clarify the commitments of a predictive coding approach to perception. After summarizing predictive coding theory, the article addresses two questions. Is a predictive coding perceptual system also a Bayesian system? Is it a Kantian system? The article shows that the answer to these questions is negative.

Students’ protests in 1968. were a traumatic topic for the entire later period of Yugoslav socialism. Firstly, because somebody for the first time en masse challenged exclusive monopoly of the Communist Party by using Marxist phraseology. Secondly, because protesters openly spoke, concerning serious and painful structural problems. Thirdly, because authorities euthanized students’ movement with repression and demagogy. Fourthly, because the issues students spoke of were not solved until the collapse of Yugoslav socialism, and to the extent, they contributed to that (...) collapse. The phenomenon of 1968 is part of the certain unclean conscience of the Yugoslav Communist nomenclature, and in this context, we need to understand direct and soft repression over the participants and sympathizers of 1968, including the “case” of the dissolution of the editorial board of the Zagreb Studentski list in 1978. (shrink)

Peter Abelard was one of the most influential writers and thinkers of the twelfth century, famed for his skill in logic as well as his romance with Heloise. His Collationes - or Dialogue between a Christian, a Philosopher, and a Jew - is remarkable for the boldness of its conception and thought.

Brain-computer interfaces (BCIs) are being investigated as an access pathway to communication for individuals with physical disabilities, as the technology obviates the need for voluntary motor control. However, to date, minimal research has investigated the use of BCIs for children. Traditional BCI communication paradigms may be suboptimal given that children with physical disabilities may face delays in cognitive development and acquisition of literacy skills. Instead, in this study we explored emotional state as an alternative access pathway to communication. We developed (...) a pediatric BCI to identify positive and negative emotional states from changes in hemodynamic activity of the prefrontal cortex (PFC). To train and test the BCI, 10 neurotypical children aged 8–14 underwent a series of emotion-induction trials over four experimental sessions (one offline, three online) while their brain activity was measured with functional near-infrared spectroscopy (fNIRS). Visual neurofeedback was used to assist participants in regulating their emotional states and modulating their hemodynamic activity in response to the affective stimuli. Child-specific linear discriminant classifiers were trained on cumulatively available data from previous sessions and adaptively updated throughout each session. Average online valence classification exceeded chance across participants by the last two online sessions (with 7 and 8 of the 10 participants performing better than chance, respectively, in Sessions 3 and 4). There was a small significant positive correlation with online BCI performance and age, suggesting older participants were more successful at regulating their emotional state and/or brain activity. Variability was seen across participants in regards to BCI performance, hemodynamic response, and discriminatory features and channels. Retrospective offline analyses yielded accuracies comparable to those reported in adult affective BCI studies using fNIRS. Affective fNIRS-BCIs appear to be feasible for school-aged children, but to further gauge the practical potential of this type of BCI, replication with more training sessions, larger sample sizes, and end-users with disabilities is necessary. (shrink)

Standard models of visual perception hold that vision is an inferential or interpretative process. Such models are said to be superior to competing, non-inferential views in explanatory power. In particular, they are said to be capable of explaining a number of otherwise mysterious, visual phenomena such as multi-stable perception. Multi-stable perception paradigmatically occurs in the presence of ambiguous figures, single images that can give rise to two or more distinct percepts. Different interpretations are said to produce the different percepts. In (...) this paper, I argue that a non-inferential account of visual perception is just as capable of explaining multi-stable perception. I propose an embedded understanding of vision, and show how the embedded account can, after properly qualifying them, use the explanatory resources of the inferential view to explain just what such a view explains. (shrink)

Can one see one thing as another without possessing a concept of it? The answer to this question is intuitively negative. This is because seeing x as F is usually taken to consist in the application of the concept F to x . Seeing the duck-rabbit figure as a duck figure, for instance, involves applying the concept DUCK to the figure; thus, one cannot see the figure as the figure of a duck unless one has the concept of a duck (...) and is able to deploy it when looking at the figure. Nearly by definition, then, one cannot see x as F without possessing a concept of F. Contrary to this line of reasoning, this article treats the question of whether we can see x as F without possessing a concept of F as an open and partially empirical question. Seeing x as F involves seeing x in a certain way, namely as F, and whether concepts are required in order to see something in a certain way is an open question. Accordingly, what follows offers a proposal for an alternative way of understanding seeing–as that does not appeal to concept application. (shrink)

Ambiguous figures pose a problem for representationalists, particularly for representationalists who believe that the content of perceptual experience is non-conceptual (MacPherson in Nous 40(1):82–117, 2006). This is because, in viewing ambiguous figures, subjects have perceptual experiences that differ in phenomenal properties without differing in non-conceptual content. In this paper, I argue that ambiguous figures pose no problem for non-conceptual representationalists. I argue that aspect shifts do not presuppose or require the possession of sophisticated conceptual resources and that, although viewing ambiguous (...) figures often causes a change in phenomenal properties, this change is accompanied by a change in non-conceptual content. I illustrate the case by considering specific examples. (shrink)

Susanna Schellenberg's book is an ambitious project, providing a view of perception that makes sense of its content, its phenomenology, and its epistemic role. In these comments, I focus on her capacitist view and raise questions concerning this view's ability to offer an adequate account of the content and phenomenology of perceptual and hallucinatory experiences.

Self-control is normally, if only tacitly, viewed as an inherently practical capacity or achievement: as exercised only in the domain of action. Questioning this assumption, we wish to motivate the...

Philosophers of perception widely agree that sensory properties, like color, are represented in perceptual experience. Arguments are usually needed to establish that something other than sensory properties, for example three-dimensional objects or kind properties, are part of perceptual content. Call the idea that sensory properties are represented in perceptual experience the Sensation View (SV). Given its widespread acceptance, we may expect to find strong reasons for holding SV. In this paper, I argue that we lack such reasons: SV is largely (...) unjustified. We have surprisingly poor justification for thinking that sensory properties are represented in perception. By focusing on the case of vision, I show that an embedded understanding of visual perception, and empirical evidence in cognitive psychology, indicate that SV is far from warranted. (shrink)