This volume brings together the advanced research results obtained by the European COST Action 2102: “Cross Modal Analysis of Verbal and Nonverbal Communication”. The research published in this book was discussed at the 3rd joint EUCOGII-COST 2102 International Training School entitled “Toward Autonomous, Adaptive, and Context-Aware Multimodal Interfaces: Theoretical and Practical Issues ” and held in Caserta, Italy, on March 15-19, 2010.

Il CRED, Centro di ricerca per l’estetica del diritto, ha sede presso il Dipartimento di Giurisprudenza ed Economia dell’Università Mediterranea di Reggio Calabria.

Il fenomeno del linguaggio pervade tutta la realtà. Ogni evento può essere raccontato. Ci orientiamo nel mondo dando nomi alle cose. Il linguaggio non è solo uno strumento di comunicazione, ma segna profondamente la nostra esistenza. Questo libro risponde al desiderio di guardare il fenomeno del linguaggio da molteplici punti di vista, non solo nella sua struttura logica, ma anche come luogo dell'interpretazione, della comunicazione e della conoscenza. Pertanto, gli autori presi in considerazione appartengono sia alla tradizione nota come analitica (...) sia a quella che viene definita continentale. Questo sguardo inclusivo riguarda anche la dimensione storica: la risposta ai quesiti che emergono viene cercata infatti sia negli autori classici del mondo antico sia nei contributi dei pensatori contemporanei. (shrink)

In the present article, the role of Gestalt concepts in clarifying the issues of perception is evaluated. Grounded in anti-atomism, Gestalt assumed organizing forces intrinsic to perception. Insofar these were identified with singularity preference, Gestalt is criticized for having failed to distinguish between perception and thought.

The 1830s and 1840s are the formative years of modern public health in Britain, when the poor law bureaucrat Edwin Chadwick conceived his vision of public health through public works and began the campaign for the construction of the kinds of water and sewerage works that ultimately became the standard components of urban infrastructure throughout the developed world. This book first explores that vision and campaign against the backdrop of the great "condition-of-England" questions of the period, of what rights and (...) expectations working people could justifiably have in regard to political participation, food, shelter and conditions of work. It examines the ways Chadwick's sanitarianism fit the political needs of the much-hated Poor Law Commission and of Whig and Tory governments, each seeking some antidote to revolutionary Charitism. It then reviews the Chadwickians' efforts to solve the host of problems they met in trying to implement the sanitary idea: of what responsibilities central and local units of government, and private contractors, were to have; of how townspeople could be persuaded to embark on untried public technologies; of where the new public health experts were to come from; and of how elegant technical designs were to be fitted to the unique social, political and geographic circumstances of individual towns. Rejecting the view that Chadwick's program was a simple response to an obvious urban problem Professor Hamlin argues that at the time a "public health" focusing narrowly on sanitary public works represented a retreat of public medicine from involvement with the great social issues of the Industrial Revolution. In exploring the views of medical men who were critical of Chadwick, Hamlin suggests the parameters of a public health that might have been, in which concern for health and well-being becomes the foundation of a public medicine that is a principal guarantor of social justice. This book offers modern public heatlh professionals elements of a forgotten professional heritage that might be useful in responding to the bewildering range of health problems we now confront. (shrink)

The 1830s and 1840s are the formative years of modern public health in Britain, when the poor law bureaucrat Edwin Chadwick conceived his vision of public health through public works and began the campaign for the construction of the kinds of water and sewerage works that ultimately became the standard components of urban infrastructure throughout the developed world. This book first explores that vision and campaign against the backdrop of the great "condition-of-England" questions of the period, of what rights and (...) expectations working people could justifiably have in regard to political participation, food, shelter and conditions of work. It examines the ways Chadwick's sanitarianism fit the political needs of the much-hated Poor Law Commission and of Whig and Tory governments, each seeking some antidote to revolutionary Charitism. It then reviews the Chadwickians' efforts to solve the host of problems they met in trying to implement the sanitary idea: of what responsibilities central and local units of government, and private contractors, were to have; of how townspeople could be persuaded to embark on untried public technologies; of where the new public health experts were to come from; and of how elegant technical designs were to be fitted to the unique social, political and geographic circumstances of individual towns. Rejecting the view that Chadwick's program was a simple response to an obvious urban problem Professor Hamlin argues that at the time a "public health" focusing narrowly on sanitary public works represented a retreat of public medicine from involvement with the great social issues of the Industrial Revolution. In exploring the views of medical men who were critical of Chadwick, Hamlin suggests the parameters of a public health that might have been, in which concern for health and well-being becomes the foundation of a public medicine that is a principal guarantor of social justice. This book offers modern public heatlh professionals elements of a forgotten professional heritage that might be useful in responding to the bewildering range of health problems we now confront. (shrink)

Infinità e dialettica dell'Infinito-finito sono i due temi su cui si concentra il conflitto filosofico che vede impegnati nella veste di protagonisti assoluti il Bruno, il Vico e lo Hegel, accompagnati dallo Spaventa che ne interpreta le focali istanze prodotte dal pensiero che tutto muove e promuove sia nello scorrere della vita dell'Universo sia di quella degli uomini, divenendo a tal punto consapevole del loro destino futuro. Esso si costruisce passando pure per il discorso, ovvero per la filologia che riconosce, (...) tuttavia, e sempre, il ruolo peculiare del pensiero che non è solo quello proprio, ma anche quello degli altri col quale puntigliosamente si confronta, per aspirare, in realtà, a conoscere la verità esaustivamente in tutte le forme da esso preconizzate. (shrink)

Advances a hermeneutic conception of truth as a mode of being, in dialogue with Aristotle, Nietzsche, Gadamer, Heidegger, Putnam, and Rorty. What does it mean to say that something is true? In this book Gaetano Chiurazzi argues that when we say that something is true, we do not say something merely about a state of affairs, but also about ourselves. Truth is not just the fact of “what is out there,” but a mode of existence that shapes and transforms (...) human understanding. Supported by an original reading of Aristotle’s theory of judgment and Heidegger’s hermeneutical theory of truth, Chiurazzi also engages the work of Nietzsche, Gadamer, Putnam, and Rorty to challenge the rising tide of theories that dismiss the importance of human experience to the idea of truth. “This is a work of original scholarship. It does not simply explain key ideas but makes a compelling case for regarding truth in a distinctive way from a hermeneutic perspective.” — James Risser, author of Heidegger toward the Turn: Essays on the Work of the 1930s. (shrink)

Il saggio evidenzia come il «diritto naturale» rappresenti il cuore nevralgico della «scienza» di Giambattista Vico. Questi, nell’opporsi allo scetticismo, da un lato, e al giusnaturalismo, dall’altro, fa del «diritto naturale» il punto di incontro di molteplici questioni, dalla politica alla giurisprudenza, dall’«equità» alla «Ragion di Stato».

Charles-Louis de Secondat, barón de La Brède y de Montesquieu, es uno de los personajes intelectuales más significativos del "siglo de las Luces". Todavía hoy, a doscientos cincuenta años de su muerte, son de gran actualidad algunas de sus fundamentales teorías y formulaciones, como el principio de la división de poderes dentro de un Estado, la concepción de la existencia de un "espíritu" característico de cada pueblo, el rechazo de la tortura y la necesidad de conmensurar las penas a los (...) delitos. La relevancia, la complejidad y la riqueza de los temas afrontados por el filósofo francés hacen comprender claramente el motivo por el que autores ilustres se han visto influidos por su pensamiento, y esto sería motivo suficiente para recopilar todos sus escritos. (shrink)

This essay emphasizes how Vico was one of the modern philosophers to set himself the goal to reconstruct the history of the primitive world. Differently from several authors who preceded him and also other contemporary thinkers, the Neapolitan philosopher showed that the world of the origin wasn’t idyllic, but it was affected by fear, anguish and basic needs. What mainly characterizes Vico, however, is the fact that he represented the primitive world not as a unitary and fixed block, but as (...) a world made of different historical phases and of class and social conflicts. As there were no written documents, Vico elaborated a reconstruction of history, basing it on a new and revolutionary theory of myths which, being based on creativity induced by fantasy, are called “universali fantastici”. (shrink)

Ma quei 500 cittadini che un complicato sorteggio aveva autorizzato a prendere posto sulle scalee del dikasterion non potevano essere in condizione di comprendere se quelle elevate a carico di Socrate davvero cogliessero il suo comportamento e la realtàche lo riguardava o invece fossero imputazioni speciose e strumentali. Non potevano intendere la discrasia tra i fatti attribuiti e una realtà fattuale vagamente somigliante ai medesimi, ovvero tra i suoi giovanili interessi naturalistici, il daimonion e l'amore per il filosofico dialeghestai. Non (...) potevano capire che nell'animo dell'Ateniese non c'era affatto un nuovo credo religioso né la smania di introdurlo in città, se mai il bisogno di una più consapevole religiosità accompagnato da una tensione sincera verso il vero e il giusto. Bisogni di spiritualità che difficilmente potevano trovare in delle menti - specie quelle dei meno giovani - ferme alle tradizioni, ai riti sacerdotali, alla sacralità degli oracoli, alla parola degli indovini, alle processioni, ai sacrifici votivi, e non ancora pronte a recepire la bellezza del pensare libero e l'urgenza etica di sottoporre a verifica ogni asserto di rilievo"--Page 2 of cover. (shrink)