We consider the ways humans engage in social epistemic actions, to guide each other's attention, prediction, and learning processes towards salient information, at the timescale of online social interaction and joint action. This parallels the active guidance of other's attention, prediction, and learning processes at the longer timescale of niche construction and cultural practices, as discussed in the target article.

The contribution examines the notion of occasionalismo sensista, or also known by the expression of formalismo sensista, that the Italian philosopher Adelchi Baratono was proposing in the ’30s and ’40s of the twentieth century. Best known for his dense volume, Il mondo sensibile. Introduzione all’estetica, Baratono is among the first thinkers of his time in Italy to start a confrontation with Kantian criticism in aesthetic context, looking groundwork for an alternative route to the one proposed by the Italian Neo-idealism. In (...) fact, against the absolutization of the subject, which Baratono ascribes, in particular, to the thought of Giovanni Gentile, he affirms the profound otherness of subject and object in front of which philosophy is bound to be wrecked. In this perspective, the “sensible world” for Baratono is in itself, regardless of the knowing subject, because everything is resolved in the “world within and around us”. In this perspective, Baratono affirms that the feeling is all this, that is something without which are neither perception nor the concept and even the idea. The feeling, therefore, far from being considered the first stage of knowledge, is the real existence. (shrink)

Summary The investigation and representation of insects in the seventeenth century posed huge problems: on the one hand, their size and texture required optical tools and fixation techniques to disentangle and identify their tiny parts; on the other, the esoteric nature of those parts required readers to make sense of images alien to their daily experiences. Naturalists and anatomists developed sophisticated techniques of investigation and representation, involving tacit and unusual conventions that even twentieth-century readers found at times baffling. This essay (...) develops a comparative approach based on seven pairs of investigations involving Francesco Stelluti, Francesco Redi, Giovanni Battista Hodierna, Robert Hooke, Marcello Malpighi, and Jan Swammerdam. Seen together, they document an extraordinary time in the study of insects and reconstruct a number of iconographic dialogues shedding light on the conventions and styles adopted. (shrink)

Capricci are nonsense drawings that delineate an elusive but inevitable sense behind or, better, within the palpable nonsense of the elementary proposition of a drawing; they are capers on a tightrope stretched between the poles of pathos and the ridiculous. We shall succeed in not falling only if we step forward boldly and know not only what we are doing but also what we are up against in the making of a picture as well as in living in the world. (...) For the world, in its yawning impudence of death and the dance of blind eagerness, ambition, and noisy speechlessness, makes us look to art not, or not necessarily, to escape from the world but rather to learn how to take its measure. . . . There is a painting ["St. Vincent Ferrer Preaching"] joined to the Passion cycle in S. Polo which demonstrates as well as any paradox ever will how Giandomenico joined piety and irony in his religious art without curtailing the glory of either. He arrives, as it were, at a God-fearing irony. We see St. Vincent Ferrer preaching. He speaks so eloquently, so convincingly in praise of the divine truth, that light shines forth from him and angel's wings grow on his shoulders. Fascinated by the miracle but even more so by the saint's words, his audience sits spellbound at his feet; in the foreground, however, sits a youth, a fop perhaps, gorgeously dressed, with a singular smile on his face, his hand musingly poised to his cheek, who looks at us quizzically. He is the link between us and the miracle. "Can you believe it?" says the smile, and perhaps "I did not—and yes—how can you now not believe it, you need but look - as I did - for there it is!" It is, I think, the face of one who knows about the truth of the absurd and its inner logic. Credo quia absurdum: if it were not so, we could prove the existence of God by feeding data into a computer, and there would be many believers, whose faith, in turn, deserved but little credit. Needless to say, perhaps, the face that so speaks to us in laughter joined to wonder is a self-portrait.1 · 1. In S. Polo the painting of St. Vincent Ferrer Preaching hangs opposite a matching picture of The Finding of the True Cross. There is a beautiful young woman on the right who looks at us beseechingly and with her right hand points at the cross. Giovanni Domenico Tiepolo who looks out of St. Vincent Ferrer Preaching cannot help but see this lady and be affected by her earnest gesture. For a reproduction of the painting, see Maruz, G. D. Tiepolo, plate 22. Philipp P. Fehl is a professor in the department of art and design at the University of Illinois at Urbana-Champaign. He has edited Franciscus Junius: The Literature of Classical Art. His previous contribution to Critical Inquiry, "Turner's Classicism and the Problem of Periodization in the History of Art," appeared in the Autumn 1976 issue; the present essay was delivered in an earlier version at Stanford University in 1976 and is included in his collection of essays, Art and Mortality. His capricci, Birds with Titles, were exhibited in a one-man show at Kenyon College. (shrink)

Capricci are nonsense drawings that delineate an elusive but inevitable sense behind or, better, within the palpable nonsense of the elementary proposition of a drawing; they are capers on a tightrope stretched between the poles of pathos and the ridiculous. We shall succeed in not falling only if we step forward boldly and know not only what we are doing but also what we are up against in the making of a picture as well as in living in the world. (...) For the world, in its yawning impudence of death and the dance of blind eagerness, ambition, and noisy speechlessness, makes us look to art not, or not necessarily, to escape from the world but rather to learn how to take its measure.... There is a painting ["St. Vincent Ferrer Preaching"] joined to the Passion cycle in S. Polo which demonstrates as well as any paradox ever will how Giandomenico joined piety and irony in his religious art without curtailing the glory of either. He arrives, as it were, at a God-fearing irony. We see St. Vincent Ferrer preaching. He speaks so eloquently, so convincingly in praise of the divine truth, that light shines forth from him and angel's wings grow on his shoulders. Fascinated by the miracle but even more so by the saint's words, his audience sits spellbound at his feet; in the foreground, however, sits a youth, a fop perhaps, gorgeously dressed, with a singular smile on his face, his hand musingly poised to his cheek, who looks at us quizzically. He is the link between us and the miracle. "Can you believe it?" says the smile, and perhaps "I did not—and yes—how can you now not believe it, you need but look - as I did - for there it is!" It is, I think, the face of one who knows about the truth of the absurd and its inner logic. Credo quia absurdum: if it were not so, we could prove the existence of God by feeding data into a computer, and there would be many believers, whose faith, in turn, deserved but little credit. Needless to say, perhaps, the face that so speaks to us in laughter joined to wonder is a self-portrait.1 · 1. In S. Polo the painting of St. Vincent Ferrer Preaching hangs opposite a matching picture of The Finding of the True Cross. There is a beautiful young woman on the right who looks at us beseechingly and with her right hand points at the cross. Giovanni Domenico Tiepolo who looks out of St. Vincent Ferrer Preaching cannot help but see this lady and be affected by her earnest gesture. For a reproduction of the painting, see Maruz, G. D. Tiepolo, plate 22. Philipp P. Fehl is a professor in the department of art and design at the University of Illinois at Urbana-Champaign. He has edited Franciscus Junius: The Literature of Classical Art. His previous contribution to Critical Inquiry, "Turner's Classicism and the Problem of Periodization in the History of Art," appeared in the Autumn 1976 issue; the present essay was delivered in an earlier version at Stanford University in 1976 and is included in his collection of essays, Art and Mortality. His capricci, Birds with Titles, were exhibited in a one-man show at Kenyon College. (shrink)

We characterize the collapse of Buss' bounded arithmetic in terms of the provable collapse of the polynomial time hierarchy. We include also some general model-theoretical investigations on fragments of bounded arithmetic.

The contribution by De Dreu and Gross oversimplifies the complexity of the topic. I provide counterarguments that undermine the two sweeping contentions on which the article's argument depends, and I argue that asymmetric conflict is best understood at the finer-grained level of studying the sequences of strikes and counterstrikes that the rival actors have in store for one another.

Even though Pietraszewski acknowledges the tentative nature of the theory and the multiple lines of adjacent research needed to flesh it out, he insists that the finite set of primitives he identified is necessary and sufficient for defining social groups in the context of conflict. In this commentary I expose three interrelated conundrums that cast doubt on this simplistic presumption.

We show that every model of IΔ0 has an end extension to a model of a theory where log-space computable function are formalizable. We also show the existence of an isomorphism between models of IΔ0 and models of linear arithmetic LA.

This paper aims to show that Lessing develops in his aesthetics a pre-Kantian philosophy of consciousness. The concept of virtuality that the german writer puts forward in his essay Laocoon implies an interweaving of temporal dimensions similar to the threefold temporal synthesis described by Kant in the transcendental deduction of the Critique of Pure Reason. But whereas Kant thematizes an a priori of consciousness, Lessing is in search of an a priori of plastic art. It will be seen that perfect (...) sculpture presupposes the choice of that moment in time which can open the imagination to the past and the future in a way that enriches the present by transforming it into a "pregnant moment". The final aim of the article is to trace the genesis of the concept of simultaneity of temporal dimensions presupposed by the idea of the pregnant moment, and its implications for the idea of the temporality of consciousness. (shrink)

In this paper we argue that data science is a coherent and novel approach to empirical problems that, in its most general form, does not build understanding about phenomena. Within the new type of mathematization at work in data science, mathematical methods are not selected because of any relevance for a problem at hand; mathematical methods are applied to a specific problem only by `forcing’, i.e. on the basis of their ability to reorganize the data for further analysis and the (...) intrinsic richness of their mathematical structure. In particular, we argue that deep learning neural networks are best understood within the context of forcing optimization methods. We finally explore the broader question of the appropriateness of data science methods in solving problems. We argue that this question should not be interpreted as a search for a correspondence between phenomena and specific solutions found by data science methods; rather, it is the internal structure of data science methods that is open to precise forms of understanding. (shrink)

This chapter proposes a dialectical approach to legal interpretation, consisting of three dimensions: a formalization of the canons of interpretation in terms of argumentation schemes; a dialectical classification of interpretive schemes; and a logical and computational model for comparing the arguments pro and contra an interpretation. The traditional interpretive maxims or canons used in both common and civil law are translated into defeasible patterns of arguments, which can be evaluated through sets of corresponding critical questions. These interpretive argumentation schemes are (...) classified in general categories and a distinction is drawn between schemes supporting and rebutting an interpretation. This framework allows conceiving statutory interpretation as a dialectical procedure consisting in weighing arguments pro and contra an interpretation. This procedure is formalized and represented computationally through tools from formal argumentation systems. (shrink)

Despite the burgeoning literature on the governance and impact of cross-sector partnerships in the past two decades, the debate on how and when these collaborative arrangements address globally relevant problems and contribute to systemic change remains open. Building upon the notion of wicked problems and the literature on governing such wicked problems, this paper defines harnessing problems in multi-stakeholder partnerships as the approach of taking into account the nature of the problem and of organizing governance processes accordingly. The paper develops (...) an innovative analytical framework that conceptualizes MSPs in terms of three governance processes harnessing three key dimensions of wicked problems. The Roundtable on Sustainable Palm Oil provides an illustrative case study on how this analytical framework describes and explains organizational change in partnerships from a problem-based perspective. The framework can be used to better understand and predict the complex relationships between MSP governance processes, systemic change and societal problems, but also as a guiding tool in organizing governance processes to continuously re-assess the problems over time and address them accordingly. (shrink)

Let be a saturated model of inaccessible cardinality, and let be arbitrary. Let denote the expansion of with a new predicate for. Write for the collection of subsets such that ≡. We prove that if the VC-dimension of is finite then is externally definable.

Die Präsentation versucht, die Frage nach dem Verhältnis von Denken und Realität im gegenwärtigen technisch-technologischen entstehenden Vergehen. Verborgen damit sind alle grundlegenden philosophischen Fragen verbunden, und vor allem die Frage nach der Möglichkeit, „von“ oder „jenseits“ der entstehenden-vergehenden Realität zu denken. Die zeitgenössische Debatte kehrt damit zum transzendental-immanenten Charakter der Meinung zurück, die trotz der neu entstandenen/vergangenen Situation, als Frage möglicher Begründung des philosophischen Wissens man mit seinen traditionellen Formen und Leistungsweisen vergleichen kann. Das Feld dieses Tanzes ist eine neue (...) „Höhlenwand“, die in ihrer kraftvollen Darbietung die Technik und die Technologie inszenieren. (shrink)

This exposition attempts to explore the question of the relationship between thinking and reality in the current technico-technological disappearance-in-appearance. All fundamental philosophical questions are covertly related with it, and above all the question of the possibility of thinking?from? or?beyond? the reality which appears/disappears. The contemporary debate thus returns to the transcendent-immanent character of the thought which, as a question of possible justification of philosophical knowledge, can be compared with its traditional forms and modes of execution in spite of the new (...) situation in its appearance. The field of this dance is a new?cave wall? that stages technics and technology in their powerful performance. nema. (shrink)

In this paper I argue for the following two related claims. First, the science of phoronomy from Kant's Metaphysical Foundations of Natural Science is grounded in the duplication of space. Second, this duplication is made possible through the self-localization of the subject, as Kant shows in the "Gegnden-Schrift". The thesis of this paper is that the self-localization transforms space into an object that can be cinematically moved and that this action sets the ground for a science of phoronomy, which presupposes (...) the existence of at least two spaces. In the end, the other endpoint of the Kantian determination of space is discussed, namely space understood as an idea of reason. (shrink)

According to the transcendental Aesthetic of the Critique of pure reason, there are two properties of time that cannot be intellectualized: passage and infinitude. This study tries to show that these essential properties of time come to light in Kant’s Critique of Judgment. The contemplation of beauty will be understood as a non-successive time and the wonder that we experience in seeing the sublime will be understood through Kant’s concept of infinite moment. These two aesthetic concepts of time will be (...) integrated into Kant’s broader view of time as developed in the first Critique. (shrink)

For many centuries, philosophers have debated this question: “Does God exist?” Surprisingly, they have paid rather less attention to this distinct – but also very important – question: “Would God’s existence be a good thing?” The latter is an axiological question about the difference in value that God’s existence would make (or does make) in the actual world. Perhaps the most natural position to take, whether or not one believes in God, is to hold that it would be a very (...) good thing if such a being were to exist. After all, God is traditionally thought to be perfectly powerful and good, and it might seem obvious that such a being’s existence would make things better than they would otherwise be. But this judgment has been contested: some philosophers have held that God’s existence would make things worse, and that, on this basis, one can reasonably prefer God’s non-existence. We first distinguish a wide array of axiological positions concerning the value of God’s existence which might be held by theists, atheists, and agnostics alike. We next construe these positions as comparative judgments about the axiological status of various possible worlds. We then criticize an important recent attempt to show that God’s existence would make things worse, in various ways, than they would otherwise be. (shrink)

We present a simple and completely model-theoretical proof of a strengthening of a theorem of Ajtai: The independence of the pigeonhole principle from IΔ0. With regard to strength, the theorem proved here corresponds to the complexity/proof-theoretical results of [10] and [14], but a different combinatorics is used. Techniques inspired by Razborov [11] replace those derived from Håstad [8]. This leads to a much shorter and very direct construction.

As a reply to the commentary (Humphreys in Found Sci, 2012), we explore the methodological implications of seeing artificial neural networks as generic classification tools, we show in which sense the use of descriptions and models in data analysis is not equivalent to the original empirical use of epicycles in describing planetary motion, and we argue that agnostic science is essentially related to the type of problems we ask about a phenomenon and to the processes used to find answers.

In their book Cognitive Structure of Scientific Revolutions, Hanne Andersen, Peter Barker, and Xiang Chen reconstruct Kuhn’s account of conceptual structure and change, based on the dynamic frame model. I argue against their reconstruction of anomalies and of the no-overlap principle and propose a competing model, based on the similarity relation. First, I introduce the concept of psychological distance between objects, and then I show that the conceptual structure of a theory consists of a set of natural families, separated by (...) a significant empty space. I argue that, in such a conceptual structure, the ES condition, according to which the distance between natural families should be greater than the distance between any two objects belonging to the same natural family, is satisfied. Anomalous objects lead to the violation of this condition. I argue that in a conceptual structure satisfying the ES condition, a similarity relation could be defined, so that natural families would be similarity classes, satisfying the no-overlap principle. In a structure not satisfying this principle, such similarity classes could not be delimited. (shrink)

Recent years have witnessed a search for new sources for archaeological inspiration within areas which until recently have not been imagined as a source for science. Archaeology has become more â oeanthropologizedâ, and, as such, is becoming increasingly influenced by the Zeitgeist, although some European schools are yet to recognize this. The process of scientific research that archaeologists have always considered to be an objective approach has been revealed to be the result of different subjective cognitive processes, forming part of (...) the contemporary humanistic paradigm, a fact confirmed by new tendencies in contemporary archaeology. Consequently, this book considers the question: how does the archaeologist think today? Beginning with simple analogies issued from archaeological experiments or from ethnography, the structure of the contemporary archaeological thought is increasingly complex, working today with concepts that only yesterday were a subject of study. This book considers these new types of approaches, through a series of personal narratives provided by archaeologists, describing their working methods in the process of imagining the past. (shrink)

This paper explores the relationship between business experience in cross-sector partnerships and the co-creation of what we refer to as ‘dynamic capabilities for stakeholder orientation,’ consisting of the four dimensions of sensing, interacting with, learning from and changing based on stakeholders. We argue that the co-creation of dynamic capabilities for stakeholder orientation is crucial for CSPs to create societal impact, as stakeholder-oriented organizations are more suited to deal with “wicked problems,” i.e., problems that are large, messy, and complex. By means (...) of a grounded theory approach of inductive research, we collected and interpreted data on four global agri-food companies which have heterogeneous experience in participating in CSPs. The results of this paper highlight that only companies’ capability of interacting with stakeholders continually increases, while their capabilities of sensing, learning from, and changing based on stakeholders first increase and then decrease as companies gain more experience in CSP participation. To a large extent, this can be attributed to the development of corporate strategies on sustainability after a few years of CSP participation, which entails a shift from a reactive to a proactive attitude towards sustainability issues and which may decrease the need or motivation for stakeholder orientation. These findings open up important issues for discussion and for future research on the impact of CSPs in a context of wicked problems. (shrink)