Cardinal Bessarion (1408–1472), in the second chapter of the first book of his influential work In calumniatorem Platonis, attempted to reply to Georgios Trapezuntios’ (1396–1474) criticism against Plato in the Comparatio Philosophorum Platonis et Aristotelis. Bessarion investigates why the Athenian philosopher maintained, in several dialogues, that the sacred truths should not be communicated to the general public and argued in favor of the value of oral transmission of knowledge, largely based on his theory about the cognitive processes. Recently, Fr. (...) Bessarion Kouotsis has argued that Cardinal Bessarion’s reasoning draws primarily on the “Disciplina Arcani”, i.e., the rule of secrecy, which was an established practice of the Early Christian Church, aimed at protecting and preserving the core elements of the religion from outsiders. While I find Kouotsis’ approach interesting and thought-provoking—for instance, the idea that Bessarion’s argumentation was likely influenced by Eastern Christian views on the rule of secrecy—I intend, first of all, to discuss why Bessarion did not explicitly mention it. Moreover, I would like to argue that Bessarion’s good knowledge of the long Platonic tradition and Eastern mysticism, encompassing both pagan and Christian elements, should also be considered a significant source. Furthermore, I would like to question Kouotsis’ implicit argument that Bessarion’s views were dominated by his training in Orthodox theology and discuss the possibility that Pletho’s (1355–1454) teaching was the obvious influence for Bessarion’s defense of secrecy. After all, we should bear in mind that Anastos has already pointed out Pletho’s reverence for the rule of secrecy. Finally, I would like to support that Bessarion, in the specific text, focused predominantly on the epistemological and cognitive aspects of oral teaching, resorting to the rule of secrecy only to enhance his views. (shrink)

According to the form of logical pluralism elaborated by Beall and Restall there is more than one relation of logical consequence. Since they take the relation of logical consequence to reside at the very heart of a logical system, different relations of logical consequence yield different logics. In this paper, we are especially interested in understanding what are the consequences of endorsing Beall and Restall’s version of logical pluralism vis-à-vis the normative guidance that logic is taken to provide to reasoners. (...) In particular, the aim of this paper is threefold. First, in Sections 2 and 3, we offer an exegesis of Beall and Restall’s logical pluralism as a thesis of semantic indeterminacy of our concept of logical consequence – i.e. understood as indeterminacy logical pluralism. Second, in Sections 4 and 5, we elaborate and critically scrutinize three models of semantic indeterminacy that we think are fit to capture Beall and Restall’s indeterminacy logical pluralism. Third, in Section 6, following Beall and Restall’s assumption that the notion of logical consequence has normative significance for deductive reasoning, we raise a series of normative problems for indeterminacy logical pluralism. The overall conclusion that we aim to establish is that Beall and Restall’s indeterminate logical pluralism cannot offer an adequate account of the normative guidance that logic is taken to provide us with in ordinary contexts of reasoning. (shrink)

This study of the interpretations of Aristotle's "Categories" in the thirteenth century provides an introduction to some main themes of medieval philosophical ...

Plotinus’ thesis of the relationship between the One and Nous (Intellect) is central to his thought. In dealing with this relationship, he concentrates far more on what makes the One and Nous alike than on what makes them different. This is because by preference he envisages the One as the ‘causal principle () of everything’, in what might be termed a ‘top‐down’ model of metaphysics in which first cause (the One) leads downwards to second cause (Nous). Plotinus is obliged to (...) present the distinction between the One and Nous as relative, not as absolute, precisely because he wants to show that Nous is firmly grounded in the One. The One differs from Nous to no more than the degree, and in no more than the manner, that are necessary for there to be created a Nous which is as like as possible to the One Itself. (shrink)

Those who work with topics related to Modern Greek identity usually start discussing these issues by quoting the famous Georgios Gemistos Pletho (c.1360-1454): we, over whom you rule and hold sway, are Hellenes by genos (γένος), as is witnessed by our language and ancestral education. Although Woodhouse thought of Pletho as the last of the Hellenes, others prefer to denounce him the last of the Byzantines and the first and foremost Modern Greek. During the 14th and 15th centuries, a (...) number of influential intellectuals in the Eastern Roman Empire preferred the term Hellene (Ἓλλην) to identify themselves, instead of the formal Roman (Ρωμαῖος) and the common Greek (Γραικός). According to the prevalent view of modern scholarship, the shift should not be interpreted only as a statement of proto-national identity, but also as the outcome of growing archaism. As Vryonis pointed out, the historian Critoboulos used to call the Balkan nations with their archaic names: Byzantines became “Hellenes,” Albanians became “Illyrians,” etc. Chalkokondyles followed in the same path. Furthermore, in order to lament the decline of their Empire, byzantine intellectuals tended to compare their sad present to the glory of ancient Greece. Besides archaism, proto-nationalism and Hellenism, I suggest that a careful reading of the sources would lead us to reappraise the ways 15th century intellectuals perceived identity. Whilst I do not accept Vakalopoulos’ views on diachronic Hellenic identity, I support that, in the 15th century, Byzantine scholars attempted to create an identity based on cultural and historical continuity and otherness. Moreover, Laiou’s definition of Greek identity as a resultant of language, history, tradition and interests does not cover the case of 15th century Byzantine philosophers, since the latter strived to enrich and enlarge Greek identity with additional elements. It is worth noting that those philosophers who fled to Italy deliberately chose to describe themselves as Greeks (Greci/Γραικοί) or Hellenes (Ἓλληνες) and not as Romans (Ρωμιοί/Ρωμαῖοι), according to the Byzantine official terminology. During the 15th century a major shift occurred in the Byzantine intelligentsia and its prominent members revisited matters of identity. In this paper, I attempt to scrutinize the ways Byzantine philosophers of the 15th century, who lived in the territories of the Byzantine Empire and in Italy, perceived identity and otherness. In my research, I include not only Greek, but also Latin sources, since their works is written in both languages. (shrink)

This book offers a clear, analytic, and innovative interpretation of Heidegger's late work. This period of Heidegger's philosophy remains largely unexplored by analytic philosophers, who consider it filled with inconsistencies and paradoxical ideas, particularly concerning the notions of Being and nothingness. This book takes seriously the claim that the late Heidegger endorses dialetheism--namely the position according to which some contradictions are true--and shows that the idea that Being is both an entity and not an entity is neither incoherent nor logically (...) trivial. The author achieves this by presenting and defending the idea that reality has an inconsistent structure. In doing so, he takes one of the most discussed topics in current analytic metaphysics, grounding theory, into a completely unexplored area. Additionally, in order to make sense of Heidegger's concept of nothingness, the author introduces an original axiomatic mereological system that, having a paraconsistent logic as a base logic, can tolerate inconsistencies without falling into logical triviality. This is the first book to set forth a complete and detailed discussion of the late Heidegger in the framework of analytic metaphysics. It will be of interest to Heidegger scholars and analytic philosophers working on theories of grounding, mereology, dialetheism, and paraconsistent logic. (shrink)

The problem of economic justice is the division and distribution of income and wealth. Is a just distribution an equal distribution, or are some unequal distributions just, and if so which ones? We critically examine what the ideal theories of justice of Aristotle and Rawls say or imply about a just distribution of wealth and income in the best of circumstances. Rawls’ contractarian view takes strict equality to be the benchmark of justice; Aristotle’s teleological theory claims that the equality appropriate (...) to distributive justice is proportional, equality of ratios among persons’ shares of a good and their respective merits for that good. The applications of the two theories result in different distributional outcomes. Aristotle’s justice principle will result in unequal outcomes if the merits of persons are unequal and in equal outcomes if the merits are equal. An example of the latter is his best polis and constitution--its ideal citizens will have superlative and equal merits and they will justly receive equal political and economic shares. Although he supports reducing economic inequalities in actual cities, serious inequalities in resources will remain. Rawls’ basic principle of justice will produce equal shares. But democracies allow great inequalities in wealth and income, presumably recognizing that some inequalities promote the common good; everyone is better off when some economic incentives are rewarded. But which economic inequalities are just? Rawls in his second principle of justice identifies the most widely held way of answering this question. (shrink)

We hypothesize that heritable epigenetic changes can affect rates of fitness increase as well as patterns of genotypic and phenotypic change during adaptation. In particular, we suggest that when natural selection acts on pure epigenetic variation in addition to genetic variation, populations adapt faster, and adaptive phenotypes can arise before any genetic changes. This may make it difficult to reconcile the timing of adaptive events detected using conventional population genetics tools based on DNA sequence data with environmental drivers of adaptation, (...) such as changes in climate. Epigenetic modifications are frequently associated with somatic cell differentiation, but recently epigenetic changes have been found that can be transmitted over many generations. Here, we show how the interplay of these heritable epigenetic changes with genetic changes can affect adaptive evolution, and how epigenetic changes affect the signature of selection in the genetic record. (shrink)

Truth and Norms develops a novel pluralistic view of the normative role that truth exerts on judgements. This view, labeled normative alethic pluralism, provides the best explanation of the variable normative significance that disagreement exhibits in different areas of discourse and is fully compatible with a minimalist conception of truth.

Cet ouvrage se propose de confronter les problématiques relatives à la falsafa et à la religion islamique dans leur approche du corps. Le corps a toujours été marginalisé au profit de la notion de l'âme. Pendant que les penseurs ont été intéressés par l'étude de l'âme, le corps a toujours été leur point de départ. Son statut éthique et ontologique doit être réexaminé en refusant de se limiter aux dualismes classiques corps/âme ou matérialisme/spiritualisme qui masquent par leur dimension formelle ou (...) réductrice l'enjeu politique et existentiel de la question ainsi que ses implications théoriques et pratiques. Deux grandes perspectives apparaissent dans le développement de la falsafa lorsqu'elle problématise la question du corps. La première porte sur le fondement psychologique du lien existant entre l'âme et le corps et ses conséquences quant à la détermination de leur valeur réciproque. La deuxième est métaphysique et s'inscrit dans une visée eschatologique impliquant une conception de l'au-delà et du jugement dernier. Comment penser le corps d'un point de vue philosophique pour qu'il ne soit pas incompatible avec l'islam? Pour répondre à cette question, nous étudions les textes fondateurs de la falsafa spécialement ceux de Al-F r b, Ibn S n, Al-Ghaz l et Mull Sadr tout en les comparant aux textes coraniques. Georgio Rahal enseigne l'islamologie, l'histoire médiévale de l'islam, l'arabe littéraire et la philosophie arabe à l'Institut Catholique de Toulouse. (shrink)

The controversy over teleology raged in the early modern period with particular intensity. In this paper, I will show that Guillaume Lamy represents a current of antifinalism, devoid of weakness, and far from compromise with his adversaries. This antifinalism makes of Lamy not so much a sincere supporter of the unknowability of God in other words, a proto but rather a radical Lucretian materialist, whose aim is to openly distance himself equally from the partial Cartesian rejection of final causes and (...) from the sugar–coated Epicureanism of the Gassendists. (shrink)

Contemporary philosophy is beginning to pay to problems of linguistic justice the attention that they deserve in today’s heavily interconnected world. However, contemporary philosophy, as a part of today’s world, has problems of linguistic justice of its own which deserve meta-philosophical attention. At least in the philosophical tradition that is mainstream in much of the world today, viz. analytic philosophy, methodological and sociological mechanisms make it the case that the voices of non-native-speaking philosophers are substantially less heard. In this essay, (...) I briefly outline the problems non-native speakers face in contemporary analytic philosophy. I then move on to analysing the possible causes of the current problems. Among these reasons, I argue, is the emphasis given to linguistic style and appearances as signs of clarity, precision and rigour in the treatment of philosophical problems. I argue that the current emphasis on linguistic style in analytic philosophy is not justifiable, in part because it deprives contemporary analytic philosophy of a wider variety of philosophical perspectives. I argue that an important remedy for the emphasis on linguistic appearances within philosophy is to foster greater linguistic diversity. I conclude by presenting and motivating a recent initiative that aims to achieve such a goal. (shrink)

Logical abductivism is the epistemic view about logic according to which logical theories are justified by abduction (or Inference to the Best Explanation), that is on how well they explain the relevant evidence, so that the correct logical theory turns out to be the one that explains it best. Arguably, this view should be equally applied to both deductive and non-deductive logics, abduction included. But while there seems to be nothing wrong in principle in using abduction to determine the correct (...) logical theories of deduction and induction, things might be more complicated regarding logical theories of abduction. We may wonder whether allowing for an abductive justification of a theory of abduction is an epistemically legitimate move, since here circularity casts its shadow and makes the situation darker. This is the issue to which this work is devoted. I will defend that, to be effective, an abductive justification for a theory of abduction calls for a justification of abduction in advance, which we do not yet have. (shrink)

Some philosophers have argued that truth is a norm of judgement and have provided a variety of formulations of this general thesis. In this paper, I shall side with these philosophers and assume that truth is a norm of judgement. What I am primarily interested in here are two core questions concerning the judgement-truth norm: (i) what are the normative relationships between truth and judgement? And (ii) do these relationships vary or are they constant? I argue for a pluralist picture—what (...) I call Normative Alethic Pluralism (NAP)—according to which (i) there is more than one correct judgement-truth norm and (ii) the normative relationships between truth and judgement vary in relation to the subject matter of the judgement. By means of a comparative analysis of disagreement in three areas of the evaluative domain—refined aesthetics, basic taste and morality—I show that there is an important variability in the normative significance of disagreement—I call this the variability conjecture. By presenting a variation of Lynch’s scope problem for alethic monism, I argue that a monistic approach to the normative function of truth is unable to vindicate the conjecture. I then argue that normative alethic pluralism provides us with a promising model to account for it. (shrink)

I present a novel strategy to account for two thoughts concerning disagreements about taste: (i) that they need not involve any substantive fault (faultlessness); (ii) that the faultlessness of a contrary opinion can be coherently appreciated from within a committed perspective (parity). Under the assumption that judgments of taste are truth-apt and governed by the truth-norm, I argue that understanding how exactly truth is normative offers a strategy for accounting for both thoughts. I distinguish between different ways in which truth (...) governs judgment to substantiate the thesis that truth’s normative function varies according to the subject matter at issue. I then argue that truth’s normative guidance in the domain of taste is characteristically weak. I introduce an intuitive distinction between basic and refined taste, and show how this distinction affects questions of faultlessness and parity. Last, I discuss the idea of alethic suberogation in connection with disagreement about refined taste. (shrink)

Some time ago, the philosopher Luciano Floridi suggested that Western philosophy, and the mainstream contemporary approach to it traditionally called ‘analytic philosophy’, is in dire need of a reboot. The concern was that the discipline might be in a period of decadence. Analytic philosophy would be benefited by greater internationalization, wider and more transparent decision-making, and the reduction (as much as possible) of conflicts of interest as well as of its current habit of hiring and providing publication opportunities on the (...) basis of contacts, networking, and academic pedigree. If we are right, then we need a reconditioning of the institutional framework of analytic philosophy that adjusts it to the current global and interconnected world. (shrink)

We show in rather informal terms how witness sets can be useful in both explicating some basic intuitions about scope and understanding how particular denotational semantic differences between noun phrases affect their abilities to bear out certain scopal patterns. More generally we suggest that the usual notion of scope needs to be factored into variation distributivity and maximality. This part lays some groundwork for several of the subsequent chapters and is thus of interest to all readers. The second part shows (...) that already in this initial raw form the above insights can be applied to make a novel claim concerning the availability of so-called branching readings. In logical terms a branching reading can be defined for any sentence with a subject and a direct object. However speakers of English accept only a fraction of these readings, so the question arises how the data can be predicted from the meanings of the participating quantifiers and the syntactic structure of the sentence. We propose that thinking about the behavior of quantifiers along the lines introduced in the first part leads to a simple answer to this question. (shrink)

This book provides a thorough study of Mill's thought and writing on nationhood, nationalism and patriotism, whilst placing them firmly within his socio-cultural context.

Summary The article analyses the extensive and passionate responses that the American Civil War and the issues it raised elicited from John Stuart Mill. While it attempts to offer a brief but comprehensive overall account of Mill's influential involvement in debates on the Civil War both in Britain and in America, it focuses particularly on Mill's defence of racial equality for the American ?negroes? both during the war and in the course of debates on reconstruction after the war. Mill's concerted (...) efforts to contribute to the improvement of Anglo-American relations and to influence both British public opinion and how that opinion was viewed from America are also analysed. Detailed attention is paid to Mill's strong views on reconstruction, which have not received the attention they deserve. A number of Mill's views and ?crotchets? were tested in the debates on reconstruction, and, whenever he had to choose between conflicting principles, his uncompromising hatred of slavery and racial inequality took priority over any other considerations (even ones as important as educational qualifications for voters, and free trade). (shrink)

Summary During the Hellenistic and Imperial periods, Greek populations coexisted with several other cultures, which were very often more multitudinous. Those ‘Hellenes’, however, came together in big Panhellenic and smaller, local festivals to honour their gods and celebrate their common Hellenic culture. As a result, numerous new festivals and contests were founded after the third century BC, gradually forming a large festival network. Even though this festival network has repeatedly been at the centre of scholarly attention – and still is (...) – the rhetoric of athletic inscriptions, i.e. how athletic Panhellenism is demonstrated and what it is prompted by still remains largely unexplored. The main contribution of this paper is to demonstrate how the accumulation of citizenships by athletes contributes to Panhellenic self-representation, by showing another way that this association with Hellenic culture was communicated and negotiated in the public discourse. The portrayal of citizenships by an array of ethnic names along with the name of the honoree, presented the athlete as a larger-than-city figure and an essential part of that Hellenic community. One of the other aims of this paper is to suggest two factors in the development of these conventions of athletic representation, whose significance has not been understood in full: the athletic synod and the formation of Panhellenion. It is a central tenet of this paper that the study of citizenship in athletic inscriptions cannot only help us reveal more ways that Hellenicity was projected, but also better understand how all these different textual images helped shape views about what Hellas was. (shrink)

The purpose of this article is to analyze Kierkegaard’s philosophical views concerning the problem of the nature of the human self. With the help of a close examination of Kierkegaard’s texts The Concept of Anxiety and The Sickness unto Death, we argue that Kierkegaard “constructs” the human self in a specific way. This way reveals, through the examination by Kierkegaard of “anxiety” and “despair,” three main characteristics of the human self: a) the self is a dynamic process, always “becoming” in (...) time through free will and freedom of choice, b) the human self is always a historical self, so that history is then a direct product of “becoming a self,” and c) the human self, in order to be “whole,” must freely ground itself in a transcendental being. (shrink)

In 1895 in the Project for a Scientific Psychology Freud tried to integrate psychology and neurology in order to develop a neuroscientific psychology. Since 1880 Freud made no distinction between psychology and physiology. His papers from the end of the 1880s to1890 were very clear on this scientific overlap: as with many of its contemporaries, Freud thought about psychology essentially as the physiology of the brain. Years later he had to surrender, realizing a technological delay, not capable to pursue its (...) ambitious aim, and until that moment psychoanalysis would have to use its more suitable clinical method. Also, he seemed skeptical about the phrenology drift, typical of that time, in which any psychological function needed to be located in its neuroanatomical area. He could not see the progresses of neurosciences and its fruitful dialogue with psychoanalysis, occurred also thanks to the improvements in the field of neuroimaging, which has made possible a remarkable advance in the knowledge of the mind-brain system and a better observation of the psychoanalytical theories. After years of investigations, deriving from research and clinical work of the last century, the discovery of neural networks, together with the free energy principle, we are observing under a new light the psychodynamic neuroscience in its exploration of the mind-brain system. In this narrative review we summarize the important developments of the psychodynamic neuroscience, with particular regard to the free energy principle, the resting state networks, especially the Default Mode Network in its link with the Self; finally we suggest a discussion by approaching the concept of Alpha Function, proposed by the psychoanalyst Wilfred Ruprecht Bion, trying to speculate about the connection with neuroscience. (shrink)

Fish Night, an episode of LOVE DEATH + ROBOTS (S01E12, 2019) based on a 1982 short story by Joe R. Lansdale, can be interpreted as an allegory of the impossibility of immersive experience: if real, it is deadly, because the images are no longer such or ghosts but living beings present in a shared environmental habitat, acting with but also against the subject, in turn no longer a spectator. Comparing the story and film, and ancient ekphrastic literature, I discuss, in (...) a trans-medial imaginary genealogical perspective, the symptoms of this cultural topos and of the regressive desire for immersion and for transparent immediacy that shapes and drives it, dwelling in particular on the ambivalent phenomenological and ontological relations between living bodies, pictures and media as deep time-bending. (shrink)

The global spread of the novel coronavirus is affected by the spread of related misinformation—the so-called COVID-19 Infodemic—that makes populations more vulnerable to the disease through resistance to mitigation efforts. Here, we analyze the prevalence and diffusion of links to low-credibility content about the pandemic across two major social media platforms, Twitter and Facebook. We characterize cross-platform similarities and differences in popular sources, diffusion patterns, influencers, coordination, and automation. Comparing the two platforms, we find divergence among the prevalence of popular (...) low-credibility sources and suspicious videos. A minority of accounts and pages exert a strong influence on each platform. These misinformation “superspreaders” are often associated with the low-credibility sources and tend to be verified by the platforms. On both platforms, there is evidence of coordinated sharing of Infodemic content. The overt nature of this manipulation points to the need for societal-level solutions in addition to mitigation strategies within the platforms. However, we highlight limits imposed by inconsistent data-access policies on our capability to study harmful manipulations of information ecosystems. (shrink)

Within the framework of Meinongianism, nothingness turns out to have contradictory features—it seems to be an object and not. In this paper, we explore two different kinds of Meinongian accounts of nothingness. The first one is the consistent account, which rejects the contradiction of nothingness, while the second one is the inconsistent account, which accepts the contradiction of nothingness. First of all, after showing that the consistent account of nothingness defended by Jacquette fails, we express some concerns on the general (...) possibility of consistently characterizing nothingness. Secondly, starting from Priest’s inconsistent characterization of nothingness :146–158, 2014b), we will introduce our own inconsistent account. The key idea of our account is to take nothingness as the complement of the totality. Finally, we will make formal sense of it by constructing an inconsistent mereological system, which is the development of the paraconsistent mereology proposed by Weber and Cotnoir. (shrink)

_The Blackwell Companion to Aristotle_ provides in-depth studies of the main themes of Aristotle's thought, from art to zoology. The most comprehensive single volume survey of the life and work of Aristotle Comprised of 40 newly commissioned essays from leading experts Coves the full range of Aristotle's work, from his 'theoretical' inquiries into metaphysics, physics, psychology, and biology, to the practical and productive "sciences" such as ethics, politics, rhetoric, and art.

Assessment relativism, as developed by John MacFarlane, is the view that the truth of our claims involving a variety of English expressions—‘tasty’, ‘knows’, ‘tomorrow’, ‘might’, and ‘ought’—is relative not only to aspects of the context of their production but also to aspects of the context in which they are assessed. Assessment relativism is thus a form of truth relativism which is offered as a new way of understanding perspectival thought and talk. In this article, I present the main theses of (...) assessment relativism, focusing in particular on highlighting the points of commonality and contrast with other forms of truth relativism. I then offer some critical remarks concerning the motivation of assessment relativism in relation to matters of taste. (shrink)

This paper considers Niccolò Machiavelli’s contribution to a theory of constituent power. Modern authors who have analysed the concept of constituent power generally agree on its ambiguous, paradoxical and apparently contradictory essence. With few exceptions, Machiavelli is absent from both the historical reconstructions of and the theoretical debates on the origin of constituent power. My argument is built around two main theses: reintroducing Machiavelli to the debate on constituent power offers an original response to the theoretical fallacies and inconsistencies identified (...) by modern scholars. In particular, Machiavelli’s philosophy contributes to the comprehension of constituent power as a living force within social order. My second thesis is that by tracing the source of constituent power back to Machiavelli, we can overcome the main theoretical problem implied by this concept, namely the problem of the priority of the factual or the juridical, by providing a vision that emphasises their immanent coexistence. (shrink)

“Art”—what is it? What sort of entities are artworks? “Art”—when is it? Normally, when we visit an art exhibition, when we listen to a concert or when we look at a performing art in a setting, we use to read the titles, the tags or something textual, a threshold not crafted by the author, about the exposed or executed artworks in order to grasp their subject, style, history, and author. But: how does a title, a non-fiction depiction or a pointing, (...) and different ways of para-textual activation, entitle and unable us to such an operation and to live an aesthetic relation? This issue of “Aisthesis” explores the conditions under which it could be useful to distinguish between aesthetic objects and artworks–visual, musical, literary, performing arts– and to admit that the existence of the latter depends on a marginal and basic component of them: tags. The issue contains articles by Jerrold Levinson, Bernard Sève, Filippo Focosi, Alberto Voltolini, Giulia Alberti, Pietro Kobau, Jean-Pierre Cometti, Isabelle Thomas-Fogiel, Filippo Fimiani, Bertrand Rougé, Leardo Botti, Michel Déguy, Jean-Marie Klinkenberg, Micla Petrelli, Andrea Olivieri, Alessandro Ottaviani. (shrink)

In recent years, increasing attention has been devoted to the underrepresentation, exclusion or outright discrimination experienced by women and members of other visible minority groups in academic philosophy. Much of this debate has focused on the state of contemporary Anglophone philosophy, which is dominated by the tradition of analytic philosophy. Moreover, there is growing interest in academia and society more generally for issues revolving around linguistic justice and linguistic discrimination (sometimes called ‘linguicism’ or ‘languagism’) (see e.g. Van Parijs 2011). Globalization (...) and the increasing adoption of English as global linguistic vehicle or lingua franca push these issues at the forefront of much of the world’s attention. The convergence of these two trends suggests the appropriateness of an analysis of the condition of non-native speakers of English in analytic philosophy. (shrink)

Heidegger’s reading of Plato is variable and multifaceted, giving way to different and, at times, opposing interpretations of Plato’s work. To give an example that is relevant to the following pape...

We provide a framework for understanding agnosticism. The framework accounts for the varieties of agnosticism while vindicating the unity of the phenomenon. This combination of unity and plurality is achieved by taking the varieties of agnosticism to be represented by several agnostic stances, all of which share a common core provided by what we call the minimal agnostic attitude. We illustrate the fruitfulness of the framework by showing how it can be applied to several philosophical debates. In particular, several philosophical (...) positions can be aptly conceived of as instances of agnosticism whilst retaining their differences and distinguishing features. (shrink)

Cardinal Bessarion (1408–1472), in the second chapter of the first book of his influential work In calumniatorem Platonis, attempted to reply to Georgios Trapezuntios’ (1396–1474) criticism against Plato in the Comparatio Philosophorum Platonis et Aristotelis. Bessarion investigates why the Athenian philosopher maintained, in several dialogues, that the sacred truths should not be communicated to the general public and argued in favor of the value of oral transmission of knowledge, largely based on his theory about the cognitive processes. Recently, Fr. (...) Bessarion Kouotsis has argued that Cardinal Bessarion’s reasoning draws primarily on the “Disciplina Arcani”, i.e., the rule of secrecy, which was an established practice of the Early Christian Church, aimed at protecting and preserving the core elements of the religion from outsiders. While I find Kouotsis’ approach interesting and thought-provoking—for instance, the idea that Bessarion’s argumentation was likely influenced by Eastern Christian views on the rule of secrecy—I intend, first of all, to discuss why Bessarion did not explicitly mention it. Moreover, I would like to argue that Bessarion’s good knowledge of the long Platonic tradition and Eastern mysticism, encompassing both pagan and Christian elements, should also be considered a significant source. Furthermore, I would like to question Kouotsis’ implicit argument that Bessarion’s views were dominated by his training in Orthodox theology and discuss the possibility that Pletho’s (1355–1454) teaching was the obvious influence for Bessarion’s defense of secrecy. After all, we should bear in mind that Anastos has already pointed out Pletho’s reverence for the rule of secrecy. Finally, I would like to support that Bessarion, in the specific text, focused predominantly on the epistemological and cognitive aspects of oral teaching, resorting to the rule of secrecy only to enhance his views. (shrink)