In der Zeit nach K. C. F. Krauses Tod wurde in der Philosophie darum gerungen, die umwalzende Kraft des deutschen Idealismus zeitgemass zu retten. In diesem Zusammenhang spielte Krause eine wichtige Rolle. Sein System wurde verstarkt rezipiert - in Lehrbuchern, in Ruges, Schweglers und Noacks Jahrbuchern, aber auch beispielsweise in I. H. Fichtes Zeitschrift fur Philosophie. Weiterhin aufschlussreich fur die Wirkung Krauses ist die von Urena beleuchtete Krause'sche Position zum Deutschkatholizismus im Gegensatz etwa zu Gervinus, Bayrhoffer oder Vischer. Uberdies zeigt (...) der Band die Rezeption der Krause'schen Staatslehre in der Tubinger Volkswirtschaftslehre auf. Schliesslich zeigt Urena, inwiefern sich Krause als einer der ersten fur die Gleichberechtigung der Frau eingesetzt hat - sowohl in der Theorie als auch in der Praxis. Das Buch zeichnet eine beeindruckende Wirkungsgeschichte nach, wodurch Krauses Einfluss auf die Philosophie des 19. Jahrhunderts deutlich wird. (shrink)

In der Zeit nach K. C. F. Krauses Tod (1832) wurde in der Philosophie darum gerungen, die umwalzende Kraft des deutschen Idealismus zeitgemass zu retten. In diesem Zusammenhang spielte Krause eine wichtige Rolle. Sein System wurde verstarkt rezipiert - in Lehrbuchern, in Ruges, Schweglers und Noacks Jahrbuchern, aber auch beispielsweise in I. H. Fichtes Zeitschrift fur Philosophie. Weiterhin aufschlussreich fur die Wirkung Krauses ist die von Urena beleuchtete Krause'sche Position zum Deutschkatholizismus im Gegensatz etwa zu Gervinus, Bayrhoffer oder Vischer. Uberdies (...) zeigt der Band die Rezeption der Krause'schen Staatslehre in der Tubinger Volkswirtschaftslehre auf. Schliesslich zeigt Urena, inwiefern sich Krause als einer der ersten fur die Gleichberechtigung der Frau eingesetzt hat - sowohl in der Theorie als auch in der Praxis. Das Buch zeichnet eine beeindruckende Wirkungsgeschichte nach, wodurch Krauses Einfluss auf die Philosophie des 19. Jahrhunderts deutlich wird. (shrink)

A filosofia da história de Kant transita por dois caminhos discursivos qualitativamente distintos: o da legalidade, impulsionado mecanicamente pela insociável sociabilidade dos homens, e o da moralidade, impulsionado livremente pela ilustração. O conceito kantiano de "sociedade ético-civil como Povo de Deus" culmina o caminho teórico conducente a uma integração limpa desses dois caminhos, ao mesmo tempo que constitui um conceito teórico útil para uma análise crítica e equilibrada das tendências laicizantes da sociedade europeia dos nossos dias. /// Kant's philosophy of (...) history follows two discursive ways which are qualitatively distinct: the way of the legality, whose impulse comes mechanically by the unsociable sociability of the human beings; and the way of morality, whose impulse comes freely from the enlightenment. For the author of the article, the Kantian concept of "ethicocivil society as People of God" culminates the theoretical procedure conducive to a clear integration of those two ways, while at the same time constituting a theoretical concept useful for a critical and balanced analysis of the laicistic tendencies of today's European Societies. (shrink)

Philosophy of Linguistics investigates the foundational concepts and methods of linguistics, the scientific study of human language. This groundbreaking collection, the most thorough treatment of the philosophy of linguistics ever published, brings together philosophers, scientists and historians to map out both the foundational assumptions set during the second half of the last century and the unfolding shifts in perspective in which more functionalist perspectives are explored. The opening chapter lays out the philosophical background in preparation for the papers that follow, (...) which demonstrate the shift in the perspective of linguistics study through discussions of syntax, semantics, phonology and cognitive science more generally. The volume serves as a detailed introduction for those new to the field as well as a rich source of new insights and potential research agendas for those already engaged with the philosophy of linguistics. It provides a bridge between philosophy and current scientific findings, encourages multi-disciplinary dialogue, and covers theory and applications. (shrink)

Morality is a normative system of guidance that figures into practical reason by telling people what to do in various situations. The problem, however, is that morality has inherent gaps that often render it inefficacious. First, it may be indeterminate due to the high level of generality in which its principles are formulated. Second, moral terms such as ‘good’ and ‘right’ may be so vague that they fail to specify the requisite behavior. And third, its subjective aspect, which is a (...) product of personal experience, generates moral disagreement and thereby creates coordination problems that frustrate society’s collective moral aims. The objective of this article is to advance the thesis that morality must sometimes depend on law as a supplementary source of practical reason, a dependence which can be explained in terms of three essential features of law: its institutional character, its claim to authority, and its status as a second-order exclusionary reason for action. It shall then be explained how these three features enable law to make difficult decisions on behalf of individuals, define objective standards of conduct, and solve coordination problems, respectively, and in doing so, manage to fill in the gaps of morality mentioned above. Hence, it will be argued that law is also a normative system that helps people achieve their moral aims, notwithstanding the fact that it guides human behavior through a different logic and mode of operation from those of morality. (shrink)

El objetivo principal del ensayo es intentar entender el significado del silencio del Buddha ante las diez proposiciones sin declarar. Si se consideran como di††hi, las preguntas sin declarar son simplemente un conjunto de proposiciones conceptualmente distorsionadas. El trabajo se ha dividido en cinco secciones. En las dos primeras se presenta la explicación del Buddha de su propio silencio. Tienen un alcance meramente expositivo con el objeto de situar la discusión en los términos en que fue originariamente planteada. La tercera (...) parte explica los mecanismos mentales que intervienen en la generación mental de patrones mentales distorsionados. El papel que desempeña papañca en el desarrollo de las tendencias subyacentes y la aparición de efluvios mentales se ha desarrollado en la cuarta parte. Finalmente, se presenta el silencio del Buddha como la respuesta que es consistente con el conjunto de principios doctrinales que él mismo declaró. (shrink)

Resumo Longe de pretender esgotar possíveis semelhanças entre Nietzsche e Quine, o texto que se segue tenciona mostrar, mediante comparações paradigmáticas e admissíveis convergências metodológicas, como ambos os autores, lançando mão de hipóteses naturalistas para interpretar o conhecimento e a estética, respectivamente, tornam possível pensar num naturalismo menos confinante e mais inventivo, livre dos prejuízos do cientificismo e mais condizente com a sensibilidade artística em geral.Far from intending to exhaust all the possible similarities between Nietzsche and Quine, the following text (...) aims at showing, through paradigmatic comparisons and admissible methodological convergences, how both authors - by making naturalistic assumptions to interpret knowledge and aesthetics respectively - allow us to think of a less confining and more creative naturalism, free from the prejudices of scientism and more compatible with the artistic sensibility in general. (shrink)

We present a new method for characterizing the interpretive possibilities generated by elliptical constructions in natural language. Unlike previous analyses, which postulate ambiguity of interpretation or derivation in the full clause source of the ellipsis, our analysis requires no such hidden ambiguity. Further, the analysis follows relatively directly from an abstract statement of the ellipsis interpretation problem. It predicts correctly a wide range of interactions between ellipsis and other semantic phenomena such as quantifier scope and bound anaphora. Finally, although the (...) analysis itself is stated nonprocedurally, it admits of a direct computational method for generating interpretations. (shrink)

In this work we define, in a general way, an algebraic semantics for the logics of the hierarchy InPk. This semantics is defined by means of an alternative construction, with respect to the usual algebraic semantics, and it is known in the literature as Twist-structures semantics. Besides that, we modify such construction, defining the so-called ω-Twist-structures here. This adaptation allows us to prove adequacy theorems for every logic of the hierarchy InPk.

The law of maturity is the belief that less-observed events are becoming mature and, therefore, more likely to occur in the future. Previous studies have shown that the assumption of infinite exchangeability contradicts the law of maturity. In particular, it has been shown that infinite exchangeability contradicts probabilistic descriptions of the law of maturity such as the gambler’s belief and the belief in maturity. We show that the weaker assumption of finite exchangeability is compatible with both the gambler’s belief and (...) belief in maturity. We provide sufficient conditions under which these beliefs hold under finite exchangeability. These conditions are illustrated with commonly used parametric models. (shrink)

El artículo tiene por objeto analizar la construcción del conocimiento mapuche según el discurso de kimches. Sostenemos que en la educación familiar existe un proceso de construcción de conocimientos propios como un sistema de saberes y contenidos educativos para la formación de personas. La metodología empleada es la investigación educativa. Los resultados parciales muestran una descripción acerca de la lógica de los conocimientos educativos propios, para contextualizar la enseñanza y el aprendizaje de las ciencias en el medio escolar, desde la (...) educación intercultural en contexto mapuche. The aim of this article is to analyze the construction of Mapuche knowledge based on the kimches speech. We argue that within family education, there exists a process of constructing their own knowledge, as a system of knowledge and educational contents for forming individuals. The research methodology applied corresponds to education research. Preliminary results describe the logic of individual educational knowledge from intercultural education in the Mapuche context, so as to contextualize the teaching and learning of Science in schools. (shrink)

The fast–slow paradigm of life history focuses on how individuals grow, mate, and reproduce at different paces. This paradigm can contribute substantially to the field of personality and individual differences provided that it is more strictly based on evolutionary biology than it has been so far. Our study tested the existence of a fast–slow continuum underlying indicators of reproductive effort—offspring output, age at first reproduction, number and stability of sexual partners—in 1,043 outpatients with healthy to severely disordered personalities. Two axes (...) emerged reflecting a double-track pathway to fast strategy, based on restricted and unrestricted sociosexual strategies. When rotated, the fast–slow and sociosexuality axes turned out to be independent. Contrary to expectations, neither somatic effort—investment in status, material resources, social capital, and maintenance/survival—was aligned with reproductive effort, nor a clear tradeoff between current and future reproduction was evident. Finally, we examined the association of LH axes with seven high-order personality pathology traits: negative emotionality, impulsivity, antagonism, persistence-compulsivity, subordination, and psychoticism. Persistent and disinhibited subjects appeared as fast-restricted and fast-unrestricted strategists, respectively, whereas asocial subjects were slow strategists. Associations of LH traits with each other and with personality are far more complex than usually assumed in evolutionary psychology. (shrink)

This study compares cognitive and emotional responses to 360-degree vs. static (2D) videos in terms of visual attention, brand recognition, engagement of the prefrontal cortex, and emotions. Hypotheses are proposed based on the interactivity literature, cognitive overload, advertising response model and motivation, opportunity, and ability theoretical frameworks, and tested using neurophysiological tools: electroencephalography, eye-tracking, electrodermal activity, and facial coding. The results revealed that gaze view depends on ad content, visual attention paid being lower in 360-degree FMCG ads than in 2D (...) ads. Brand logo recognition is lower in 360-degree ads than in 2D video ads. Overall, 360-degree ads for durable products increase positive emotions, which carries the risk of non-exposure to some of the ad content. In testing four ads for durable goods and fast-moving consumer goods (FMCG) this research explains the mechanism through which 360-degree video ads outperform standard versions. (shrink)

There are many real-world applications like healthcare systems, job monitoring, well-being and personal fitness tracking, monitoring of elderly and frail people, assessment of rehabilitation and follow-up treatments, affording Fall Detection (FD) and ADL (Activity of Daily Living) identification, separately or even at a time. However, the two main drawbacks of these solutions are that most of the times, the devices deployed are obtrusive (devices worn on not quite common parts of the body like neck, waist and ankle) and the poor (...) battery life. Thus, this work proposes a low-power classification algorithm based on an Ensemble of KNN and K-Means algorithms (EKMeans) to identify Falls and High-Intensity ADL events such as running, jogging and climbing up stairs. The input of EKMeans are triaxial accelerometer data gathered from wrist-wearable devices. The proposal will be validated on the Fall&ADL publicly available datasets UMAFall, UCIFall and FallAllD, considering two kinds of activity labelling: Two-Class and Multi-Class. An exhaustive comparative study between our proposal, and the baseline algorithms KNN and a feed-forward Neural Network (NN) is deployed, where EKMeans outperformed clearly the Specificity (ADL classification) of the KNN and NN for the three datasets. Finally, a comparative battery consumption study has been included deploying the analyzed algorithms in a WearOS smartwatch, where EKMeans drains the battery from 100% to 0% in 27.45 hours, saving 5% and 21% concerning KNN and NN, respectively. Keywords: Human Activity Recognition, ADL Identification, Fall Detection TS Clustering, TS Classification, Wearable Devices, Low-Power HAR. (shrink)

A bibliometric index is proposed that accounts for the differential contribution authors make to a joint paper published, the valuation of the number of publications, the quality of the journals in which the authors are published and which cite them, as well as the timeliness of the paper. This approach means the index can be used in selection processes for positions of employment or the award of research projects, as it abides by the premise of considering scientific merit based on (...) the quality and quantity of publications. The term weighted citability index is used to refer to a mathematical process that uses filters proportionally both to the degree of involvement in the joint research and to the values of number, quality, and timeliness of the research papers. (shrink)

Kant's Logic of the Pathological: Aesthetics and Politics.

The present article seeks to inquire the nature of Novalis’ difficult relation with philosophy. By founding this relation in a primordial spiritual conflict, wherein philosophy is the cause and the solution for the latter, as well as in an inescapable mythical understanding, wherein philosophy is at the same time necessary, and yet necessarily expendable, we intend to prove Novalis’ own seemingly contradictory, yet infinitely productive concept of philosophizing: one where philosophizing is a ductile, organic way of dealing with the problem (...) between the human being and the absolute. Furthermore, we wish to prove how this is most visibly considered in the sub-problem of the origin of philosophy, which sets the tone for Novalis’ remaining philosophical edifice and inscribes him as one of the leading opposers of a systematic philosophy – and hence, as an advocator of the impossibility of attaining the absolute through philosophy. (shrink)

O presente texto, de que se dá em seguida a tradução portuguesa, consiste numa selecção da correspondência entre F. W. J Schelling, J. C. F. Hölderlin e G. W. F. Hegel, três colegas e amigos do Stift de Tübingen, três vértices de uma das mais interessantes e importantes unidades teóricas do idealismo alemão e, por conseguinte, três elementos cujos anos de aprendizagem filosófica se revelam hoje essenciais para a boa compreensão da génese da sua época.

Partindo da inequívoca assumpção de que há um espírito comum entre Platão e o período do idealismo alemão, o presente ensaio propõe-se comprovar esta mesma tese analisando o conjunto de anotações intitulado “Über den Geist der Platonischen Philosophie”, coligido por Schelling ainda na fase pré-filosófica da sua evolução espiritual, em 1793. Da análise deste, e dos dois mitos aí contidos, esperase por sua vez que estes nos possam fornecer fortes indícios não só do quadro histórico-mitológico que está por detrás de (...) toda a filosofia idealista, mas também da possibilidade de que destes mitos nasçam os primeiros frémitos da primeiríssima filosofia de Schelling. (shrink)

Emergentes não raras vezes nas Lições de Antropologia de Kant, os termos “Einbildungskraft”, “Einbildungsfähigkeit” e “Imagination” são comummente tomados – e, prova maior disto mesmo, traduzidos – como um só. O presente artigo propõe-se pôr em causa e demonstrar a incorrecção desta abordagem. Bem pelo contrário, estamos em crer que, no âmbito da antropologia kantiana, em primeiro lugar, “faculdade de imaginação” e “capacidade de imaginação” não são uma e a mesma coisa, antes significam diferentes estratos, diferentes dimensões conceptuais na compreensão (...) do processo de representação humana; em segundo lugar, também “faculdade de imaginação”, enquanto “Einbildungskraft”, não é o mesmo que o seu correspondente na “Imagination”, antes duas dimensões de um e o mesmo problema antropológico, o problema por excelência do acto de representar, que surge entre o mundo e o designar humano. Tais distinções, que, assim o cremos, requerem uma compreensão mas também uma tradução mais criteriosa do que até aqui, trazem a uma mais distinta luz o modo como Kant estrutura e ordena as diferentes fases do processo da imaginação humana, e salienta aquelas que, para o filósofo, são as diferentes potencialidades desta última.__. (shrink)

Among the many stages of Kant’s problem of a reciprocal collocation of the human knowledges, Encyclopedism, quite unsurprisingly, is one of the most relevant; and yet, quite surprisingly, it is Anthropology which plays here one of the lead parts, insofar as the complex ascertainment of its definition, its position, its task proves to be of irrefutable importance towards solving the greater problem at hand. The question arises as the association – or dissociation – between Empirical Psychology and Pragmatic Anthropology, and (...) their inclusion in, or exclusion from, their greater or lesser relation with Metaphysics; a problem which, to the careless eye, seems to have been promoted by Kant himself. Here, opinions diverge as to the nature of the relation between the two sciences, from their total inter-dependence to their complete separation. We, in turn, propose a different approach. Our objective is to reenact Kant’s fundamental scheme of human knowledges, as presented not only in the only extant Lecture on Encyclopedism, but in various others dimensions of Kant’s academic activity; and here, to propose a contrasting analysis between Empirical Psychology and Pragmatic Anthropology; one, however, based not on the assumption of their consonance or dissonance through their characteristics, rather on their respective position and scope amid the field of human knowledges. As such, it is our intention to consider Kant’s Lectures in their interconnection, namely, in their apparently dubious simultaneous collocation of an Empirical Psychology as Anthropology; and, based on their specific position in the scheme of human knowledges, and what this position entails in terms of their scope and task, to ascertain to what extent Empirical Psychology is indeed Anthropology, and from what extent Empirical Psychology is no longer Anthropology – not, at least, Pragmatic Anthropology. In other words, we shall labor towards defining a dividing line in Kant’s scheme of human knowledges; one which for Kant represents a third dimension of knowledge and stands between rational and empirical, Metaphysics and the historical sciences; that line, in our view, being that of a cosmopolitical prism. Keywords: Kant, encyclopedism, anthropology, empirical psychology, cosmopolitanism. (shrink)

The main point of our study is that the Kantian problem of a suitability between theory and practice, one of the key issues in Kant’s practical thinking in general, was erroneously perceived not only by those who defended it, and conceived of its possibility, but also by those who denied it and defended its impossibility. Our position, conversely, is that Kant, upon approaching a seemingly irresoluble problem, was forced to conceive of a via media, an “intermediate member of connection” between (...) theory and practice; an alternative which, in our view, does not arise out of mere necessity, rather is intimately interconnected from the mid-1770s onwards with the formation of Kant’s fundamental scheme of human knowledges, a scheme which, in its tridimensionality, establishes Pragmatic Anthropology as a third dimension of human knowledge and therefore as the only suitable soil for the dialogue between theory and practice, beyond the mere possibility or impossibility of the problem. This proposition, we hope, will enable us to ascertain what Kant envisages by the “talent of nature”, the special “act of the power of judgment” that is to serve as connecting member between theory and practice; to explain how Anthropology is to be seen as the natural abode for this mediating interplay; and, finally, to better position, as well as delimit, the scope of Kant’s anthropo-cosmological view of Man in the World, which is to be seen precisely between the merely rational of theory and the merely empirical of practice. (shrink)

RESUMO Seguindo a elevação de outros dons naturais do espírito humano a categorias ou princípios estéticos, o que ocorreria gradualmente durante o século XVIII, o génio e as suas várias problemáticas tornam-se uma das mais prementes questões na agenda filosófica da época. Entre outros, a questão assume particular relevância na filosofia de Immanuel Kant, e isso não apenas na sua obra publicada, mas também na sua actividade como Professor. O presente texto propõe-se abordar a questão do génio nas lições de (...) antropologia do filósofo, e, tomando isto como ensejo, cumprir dois objectivos centrais: em primeiro lugar, traçar uma brevíssima história do conceito desde o século XVII até Kant, a fim de perceber que emprego desta faria o filósofo, e como ele próprio se associa ou dissocia desta. Segundo, compreender o modo como, dada a sua percepção histórica do termo, a teoria do génio em Kant trilha um curso singular, distinto em relação ao dos seus contemporâneos, e que faz com que o génio ostente uma posição central no seio da sua própria teoria; pois, na visão de Kant, o génio não só desempenha um importante papel como mediador das faculdades do ânimo humano, como é ainda peça indispensável na boa proporção entre estes e na insuspeitada produção de conhecimento por isto gerada. ABSTRACT Following the ascension of other natural gifts of the human spirit to the condition of categories or aesthetic principles, which would occur gradually during the 18th century, the topic of genius and its various issues becomes one of the most important questions in the philosophical agenda of the time. Among others, the question assumes particular relevance in Immanuel Kant's philosophy, not only in his published work, but also in his activity as a professor. The following text intends to approach the question of genius in the philosopher's Lectures on Anthropology, and taking the latter into account, to fulfil two central objectives: first, to etch a brief history of the concept from the 17th century until Kant, so as to realize what use Kant would make of this evolution, and how he himself associates or dissociates from it. Secondly, we intend to understand how Kant's theory of genius describes its own singular course, different from the ones of his contemporaries, and renders the genius a central piece within his own theory; for, in Kant's view, the genius not only plays an important role as mediator of the faculties of the spirit, but it is also an indispensable factor in the proportion between the latter, and in the unsuspected production of knowledge thus generated. (shrink)

ABSTRACT The question of human consciousness is a crucial part of Novalis’ aim of construing a self-critique of the I, or critique of human identity, as it is proposed in his “Fichte-Studien”. Namely, this question is an intermediary stage in said critique, serving as proof for Novalis’ theory of the opposites, the fundamental stage, and his position on philosophizing, the final stage of this endeavor, which will be at the basis of his whole philosophical system; and as such, it is (...) a topic of great importance, as it is not only a link in a chain of thought which aims at proving the organicity or living heterogeneity - and not Fichte’s machine-like homogeneity - of the human but is also a key topic towards the resolution of Novalis’problem of philosophy as an existential problem. Given this, the present article intends to situate the question of human consciousness in the framework of Novalis’greater scope of a critique of the I; and from then, to comment on Novalis’own position on the problem of human consciousness, as it is stated in the formula “Consciousness is the Being outside of Being, within Being”; a position which further separates the young poet from Fichte, as it renders him closer and closer to other young idealists, such as Hölderlin or Schelling. RESUMO A questão da consciência humana é uma parte crucial no intento novaliano de construir uma autocrítica do Eu, ou crítica da identidade humana, como ela é proposta nos seus “Fichte-Studien”. Designadamente, esta questão constitui um estado intermédio em tal crítica, servindo como prova da teoria dos contrários de Novalis, o estádio fundamental desta, e a posição de Novalis sobre o filosofar, o estádio final da sua empresa, a qual está na base de todo o seu sistema filosófico; e, como tal, é um tópico de grande importância, visto ser não só um elo em uma linha de pensamento que visa provar a organicidade ou heterogeneidade viva - e não a maquinal homogeneidade de Fichte - do humano, mas também um tópico-chave tendo em vista a resolução da questão novaliana da filosofia enquanto problema existencial. Assim sendo, o presente artigo propõe-se situar a questão da consciência humana no contexto maior da crítica da identidade de Novalis; e, a partir daí, comentar a posição de Novalis sobre o problema da consciência humana, como ele surge exposto na fórmula “A consciência é o Ser fora do Ser, no Ser”; uma posição que decisivamente separa o jovem poeta de Fichte, enquanto o aproxima de outros jovens idealistas, tais como Hölderlin ou Schelling. (shrink)