-- v. 5. V. słownik, indeksy i bibliografia.

One 1120 pages volume, with 4000 entries covering - Western philosophy: authors, schools, concepts and terminology; - religions, cultural anthropology, eastern philosophies; - Psychology and psychoanalysis; - linguistics and semiotics; - sociology and political theory.

A radical reform of the agri-food biotech regulation in the EU is considered in many quarters as a pressing necessity. Indeed, two important decisions on the legal status of the so-called New Breeding Techniques are expected shortly. In order to clarify some basic aspects of the complex scenario, after a brief introduction regarding the “GMO” fallacy, we offer our point of view on the following facets: A faulty approach is frequent in the discussion of the agri-food regulation; NBTs, genome editing (...) may lead to the disappearance of the “GMO” meme; Beyond health and safety issues: socio-economic considerations; Sustainability: the comprehensive, meaningful starting point of a positive reform; The theoretical and legal basis for the reform are already contained in the EU’s general guidelines to legislation. (shrink)

Humanity’s self-ordained mandate to subdue and dominate nature is part of the cognitive foundation of the modern world—a perspective that remains deeply ingrained in science and technology. Marine biology has not been immune to this anthropocentric bias. But this needs to change, and the gaps between basic scientific disciplines and the global conservation imperatives of our time need to be bridged. In the face of a looming ecological and climate crisis, marine biologists must upgrade their values and professional standards and (...) help foster the radical transformation needed to avert a climate and ecological breakdown. To prevent some of the damage, they must cross the imaginary line that separates science from science-based activism and consciously pursue the health and durability of human and natural communities. To this end, they can (1) develop compelling narratives that engage human society, with emphasis on care for the wild living world; (2) move beyond marine conservation on paper and avoid self-serving complaisance; (3) advocate constructive changes in market and human behaviour, not only by documenting damage but also by clarifying how the extraction, production and consumption system can be steered away from practices that harm nature; (4) push for systemic change in politics through individual and collective efforts, supporting environmental activism and those who demand biosphere-saving policies; and (5) endorse a more ecocentric and holistic world vision, relinquishing contempt for spiritual wisdom and liaising with (or at least not dismissing) spiritual traditions that encourage equality, self-restraint and environmental sustainability. (shrink)

Rational beliefs and actions are typically evaluated against certain benchmarks, e.g., those of classical logic or probability theory. Rationality therefore is traditionally taken to involve some sort of reasoning, which in turn implies contentful cognition. Radically Enactive views of Cognition, on the other hand, claim that not all cognition is contentful. In order to show that rationality does not need to lie outside of REC’s scope of radicalizing cognition, I develop a Radically Enactive notion of Rationality, according to which rationality (...) is embodied, situated and contentless. For RER, an organism acts rationally insofar as it sustains a proficient interaction with its environment, which in turn requires the coordination of cognitive abilities in accordance with environmental constraints. Rationality is thus distinguished from reasoning, for reasoning is understood as a capacity to coordinate representational cognitive abilities. (shrink)

In order to meet the explanatory challenge levelled against non-representationalist views on cognition, radical enactivists claim that cognition about potentially absent targets involves the socioculturally scaffolded capacity to manipulate public symbols. At a developmental scale, this suggests that higher cognition gradually emerges as humans begin to master language use, which takes place around the third year of life. If, however, it is possible to show that pre-linguistic infants represent their surroundings, then the radical enactivists’ explanation for the emergence of higher (...) cognition is defeated. In this paper, I critically assess experiments designed to show that pre-linguistic infants inherit representational abilities. I begin by outlining these experiments in Sect. 2. In Sect. 3, I argue that these experiments only succeed in supporting widespread representationalism by committing a particular kind of circular reasoning, which I call conjunctivist reasoning due to its origins in the debates about the nature of perception. I conclude by developing two independent yet congruent enactivist lines of interpretation for the experiments discussed in 2. I explain the infants’ responses to atypical experimental conditions based on agent-environment codetermination and then I argue that surprise behavior can be explained in terms of embodied habits and unfulfilled anticipation. (shrink)

I advance the Radically Enactive Cognition (REC) program by developing Hutto & Satne’s (2015) and Hutto & Myin’s (2017) idea that contentful cognition emerges through sociocultural activities, which require a contentless form of intentionality. Proponents of REC then face a functional challenge: what is the function of higher cognitive skills, given the empirical findings that engaging in higher-cognitive activities is not correlated with cognitive amelioration (Kornblith, 2012)? I answer that functional challenge by arguing that higher cognition is an adaptive tool (...) of the social systems we are embedded in, therefore, it is not necessarily aimed at achieving better cognitive states. In order to do so, I suggest interpreting key insights from autopoietic enactivism through REC lenses. (shrink)

The revival of Plato's philosophy in the nineteenth century presents many interesting features. It has become typical to contrast the 'Idealist' Plato portrayed by the don of Greek studies and introducer of Hegel into England, Benjamin Jowett, with the 'Sceptic' Plato presented by the Radical philosophers John Stuart Mill and George Grote. Notwithstanding the mutual high esteem and reviews of each other's works and the fundamentally similar image of Plato they offer, Grote and Mill have a very different relationship with (...) Plato's thought: Grote recruits Plato in the Radicals' field for his use of dialectical inquiry into truth while remaining unaffected by Plato's moral and political ideas; whereas Mill shows a profound Platonic influence in his notion of the rights and duties of a philosophical elite. Their totally divergent view of Protagoras, and relativism, tells the whole tale. (shrink)

ABSTRACT I propose a middle-ground between a perceptual model of self-knowledge, according to which the objects of self-awareness are accessed through some kind of causal mechanism, and a rationalist model, according to which self-knowledge is constituted by one's rational agency. Through an analogy with the role of the exercises of sensorimotor abilities in rationally grounded perceptual knowledge, self-knowledge is construed as an exercise of action-oriented and action-orienting abilities. This view satisfies the privileged access condition usually associated with self-knowledge without entailing (...) an insurmountable gap between self- knowledge and knowledge of other minds. RESUMO Proponho um meio-termo entre um modelo perceptual de autoconhecimento, segundo o qual os objetos de autoconhecimento são acessadas mediante um tipo de mecanismo causal, e um modelo racionalista, segundo o qual o autoconhecimento é constituído pela agência racional. Por analogia ao papel que o exercício de habilidades sensório-motoras desempenham no conhecimento perceptual racionalmente fundado, autoconhecimento é entendido como um exercício de habilidades que são orientadas pela e orientam a ação. Essa imagem satisfaz a condição de acesso privilegiado que geralmente é associada ao autoconhecimento sem implicar uma lacuna intransponível entre autoconhecimento e conhecimento de outras mentes. (shrink)

This work aims to scrutiny the concept of “taste” as developed by David Hume. Firstly, it will be highlighted the impossibility of thinking taste neither as a sub- jectivist nor objectivist aesthetic theory; on the contrary, it will be shown, through Agamben’s work, its underlying radical dialectical structure that seeks to unite subject and object. Furthermore, thanks to Deleuze’s enquiry in Hume’s thought, it will be possible to argue that Hume’s theory of art, rather than being a simple consequence of (...) his theory of mind, plays a fundamental role in the whole Humean system, especially in the accounts on history, civilization, and the role of philosophy. (shrink)

El transhumanismo como filosofía e ideología tecnologicista tiene cada vez más adeptos y se coloca en los ámbitos académicos como una posición positiva, posible y deseable. Su implementación aparece solapada en una vida cotidiana que depende, como nunca antes, de los avances tecnológicos. La posición que manejaremos es que esta ideología, que sobredimensiona el papel de la tecnología en la sociedad, tiene una visión limitada respecto con los conflictos éticos, económicos y sociales que dimanan de sus presupuestos. El problema no (...) es negar la tecnología sino qué rol juega en la construcción de la sociedad. El transhumanismo puede estar vendiendo un falso sueño de libertad, donde la uniformidad, la ausencia de crítica, la discriminación y la separación radical entre pobres y ricos definan ese mundo paradisíaco que propone. (shrink)

Assuming a radical stance on embodied cognition, according to which the information ac- quired through basic cognitive processes is not contentful (Hutto and Myin, 2013), and as- suming that perception is a source of rationally grounded knowledge (Pritchard, 2012), a pluralistic account of perceptual knowledge is developed. The paper explains: (i) how the varieties of perceptual knowledge fall under the same broader category; (ii) how they are subject to the same kind of normative constraints; (iii) why there could not be (...) a conflict between the different varieties of perceptual knowledge; and (iv) why the traditional episte- mological inquiry is inclined to overestimate the role of propositional perceptual knowledge. (shrink)

The first interpretations of Kant’s unfinished work, the so-called Opus postumum, occur almost exclusively within German Neo-Kantianism . The central point of discussion focuses on the relationship between transcendental idealism and empirical realism in Kant’s late thought. Some Neokantians regard the final development of Kant’s philosophy as a radical form of idealism, either a fictionalism or a scientific idealism . Several interpreters attribute the theory of the so-called “double affection” to the Kant of the Opus postumum. Krause tries instead to (...) match transcendental idealism and empirical realism. The aim of this paper is to present and discuss this debate. (shrink)

The most extreme form of legal realism says that judicial decisions depend on what judges had for breakfast. It is unclear whether any of the American realists really claimed anything of that sort. Sometimes Jerome Frank is charged with that extreme view, which is not surprising given that Frank is generally considered to be the most radical, skeptical and cynic among those realists. It has been said in fact that critics of American legal realism have promoted a “Frankification” of this (...) movem.. (shrink)

Cartesians and Lichtenbergians have diverging views of the deliverances of introspection. According to the Cartesians, a rational subject, competent with the relevant concepts, can come to know that he or she thinks – hence, that he or she exists – on the sole basis of his or her introspective awareness of his or her conscious thinking. According to the Lichtenbergians, this is not possible. This paper offers a defence of the Lichtenbergian position using Peacocke and Campbell's recent exchange on Descartes'scogitoas (...) a framework for discussion. A thought-experiment will be presented involving two communities with radically different conceptions of the metaphysics of the self. The purpose of the thought-experiment is to suggest that a substantive metaphysical thesis, whose truth cannot be a priori known, is presupposed by any justified transition from one's introspective awareness of a certain mental activity to the self-ascription of that activity. (shrink)

Based on Pritchard’s distinction (2012, 2016) between favoring and discriminating epistemic grounds, and on how those grounds bear on the elimination of skeptical possibilities, I present the dream argument as a moderate skeptical possibility that can be reasonably motivated. In order to block the dream argument skeptical conclusion, I present a version of phenomenological disjunctivism based on Noë’s actionist account of perceptual consciousness (2012). This suggests that perceptual knowledge is rationally grounded because it is a form of embodied achievement – (...) what I call embodied rationality –, which offers a way of dissolving the pseudo-problem of epistemic immodesty, namely, the seemingly counterintuitive thesis that one can acquire rationally grounded knowledge that one is not in a radical skeptical scenario. (shrink)

Based on Pritchard's distinction between favoring and discriminating epistemic grounds, and on how those grounds bear on the elimination of skeptical possibilities, I present the dream argument as a moderate skeptical possibility that can be reasonably motivated. In order to block the dream argument skeptical conclusion, I present a version of phenomenological disjunctivism based on Noë's actionist account of perceptual consciousness. This suggests that perceptual knowledge is rationally grounded because it is a form of embodied achievement - what I call (...) embodied rationality -, which offers a way of dissolving the pseudo-problem of epistemic immodesty, namely, the seemingly counterintuitive thesis that one can acquire rationally grounded knowledge that one is not in a radical skeptical scenario. (shrink)

: The article examines the metapher proposed by Kant in order to clarify how our mind attains knowledge of reality, and consequently according to what method we should work out a new metaphysics. The judge succeeds in knowing a juridical reality in so far as he asks the witnesses questions which he himself formulates. Hence Kant draws the conclusion that reason learns from nature only what she herself has put into nature. Now the problem lies in clarifying how the active-creative (...) moment and the receptive moment in human knowledge refer to one another . Kant acknowledges initially the complementarity of both moments. But since he had failed to grasp clearly the real distinction between the anticipatory-constructive capacity of our understanding and the following critical-reflective capacity of the same he ended up by making the first moment prevail unilaterally. The consequence is the idealist interpretation of knowing and being to which the first Critique leads. Also the later attempts could not overcome the impasse. This would have required both revisimg radically the intuition-principle in its sensist version and to acknowledge that the dynamism of intellect refers to reality, although it needs the data of experience to know it. (shrink)

The first Aisthesis’s Special Issue collects the contributions to the conference “Riconcepire l’estetica. Prospettive a confront” that have been held in Florence in February 2012, organized by “Aisthesis”, “Rivista di Estetica” and “Seminario permanente di estetica”(SPES) in the perspective to contribute to a radical reconfiguration of conceptual domain of aesthetics.

Diagoras and Theodorus are two of the atheists remembered in several catalogues of atheists in Antiquity, the first of which dates back to the 2nd century BC, and from then on invariably referredto by the ancients and to the present day as atheists. In fact, the atheism condemned in Athens had its roots in the pre-Socratic philosophical and scientific culture, whose fundamentally "materialistic" imprint is authoritatively testified to by Aristotle (MetaphysicsI 983b5-10). The philosophies of Anaximander, Anaximenes, Xenophanes, Heraclitus, Anaxagoras, Diogenes (...) of Apollonia, and of course the Atomists and Sophists offered, albeit in different ways, not only some important support for the critique of traditional divinities, but also for the philosophical foundations of atheism. Diagoras has nothing to do with this tradition; even some events in his life may at most merit the accusation of being impious, but not of being an atheist. heodore appears to be of a different cultural temperament, close not only to the culture of the Cyrenaic school, but also to that of the Cynics and the Sophists. We have not only references to his philosophical doctrines, but also clear evidence of his atheism, having dedicated himself to "radically eliminating common beliefs in the gods". In conclusion, while Diagora's name can safely be removed from the catalogues of atheists, Theodore's is rightly included. (shrink)

The centrally-planned Soviet command economy was one of the twentieth century’s most radical and complex economic, political and social experiments. Its establishment did not coincide with the onset of Soviet power across the former Russian Empire in 1917-1918, but instead resulted from fifteen years of shifts, readjustments and breaks, and through experiments with both quasi-socialist market economics and centralised administrative command practices. The present article surveys the conflictual relationship between Soviet planning and Marxism in this period. It demonstrates how the (...) Stalinist command economy contradicted much of the theory and practice that the Bolsheviks themselves had thought ought to characterise the new economic system. (shrink)

The centrally-planned Soviet command economy was one of the twentieth century’s most radical and complex economic, political and social experiments. Its establishment did not coincide with the onset of Soviet power across the former Russian Empire in 1917-1918, but instead resulted from fifteen years of shifts, readjustments and breaks, and through experiments with both quasi-socialist market economics and centralised administrative command practices. The present article surveys the conflictual relationship between Soviet planning and Marxism in this period. It demonstrates how the (...) Stalinist command economy contradicted much of the theory and practice that the Bolsheviks themselves had thought ought to characterise the new economic system. (shrink)

From immemorial time, many Tyrrhenian places of ancient Sicily and Italy were identified with the main stages of the return of Ulysses. Some Hellenistic critics assumed that it was from the various ancient and pre-Homeric myths that Homer drew inspiration, in the same way that he did with the myth of the Trojan War, which certainly occurred before him. Thus, the voyage of Ulysses, after his losing the course because of the storm at Cape Malea, had to be located in (...) those sites. But how can one explain the fact that Homer places the voyage from Circe to the Hades over the Ocean? Is it only a pseudogeographic poetic touch, aimed to magnify the exploit? Crates of Mallus did not think so: in his opinion, only some of the numerous adventures had taken place in the Tyrrhenian Sea, whereas Homer had purposefully placed some other exactly on the Atlantic Ocean, beyond the Pillars of Hercules. Whichever of the two models one chooses, the route of Ulysses seems to be completely unlikely, both from the point of view of objective reality and from the point of view of poetic imagination. It appears to be a senseless coming and going that takes the shape of some sort of a labyrinth. Furthermore, the navigation times suggested by the text do not accord at all with the distances among the real sites. For this reason, Eratosthenes held that, from Cape Malea onwards, Ulysses switched from the real world to that of fantasy, or better still to the world of some narrative fable that does not heed geography at all. The modern critics are inclined to agree with him and this thesis is nowadays the most popular one. Yet, a very serious objection can be raised here: the myth and the epos, are strictly linked to the geography and the topography as well – they are radically refractory to a narrative fable that totally contradicts the then realities of time and space. Why should Ulysses plunge from Cape Malea onwards straight into the Neverland kingdom? If we combine Odyssey’s data with those we can reconstruct for the earliest form of the Argonautic saga, then we get the solution that neither the ancient nor the modern critics have guessed correctly: up to around the middle of the 8th century B.C., the Greeks thought the Ocean to flow just after the Sicily Channel, essentially coinciding with the so-called Tyrrhenian Sea, still completely unknown at that time. This new perspective can well justify the objective disorder of Ulysses’ route. Above all, it also bears a deeper poetic sense: the Hero had the chance to know and to experience not only some far and exotic countries in general terms, but he also met the very boundaries of the surfacing lands and the rushing waters which encircle the terrestrial disc, bordering the external cosmic abyss. Ulysses came back home alive. He was able to tell the stories about the lands where no human being could ever sail. This borderline that geographically is clearly located marks at the same time the insurmountable chasm between the physical and the meta-physical world. (shrink)

This translation of The Science of Logic includes the revised Book I, Book II and Book III. Recent research has given us a detailed picture of the process that led Hegel to his final conception of the System and of the place of the Logic within it. We now understand how and why Hegel distanced himself from Schelling, how radical this break with his early mentor was, and to what extent it entailed a return to Fichte and Kant. In the (...) introduction to the volume, George Di Giovanni presents in synoptic form the results of recent scholarship on the subject, and, while recognizing the fault lines in Hegel's System that allow opposite interpretations, argues that the Logic marks the end of classical metaphysics. The translation is accompanied by a full apparatus of historical and explanatory notes. (shrink)

Despite the radically different interests that motivate Emil Fackenheim’s and Henry Harris’s respective interpretations of Hegel, the two have significant points of commonality. They in fact come the closest precisely at points where they seem to differ most. The need and the possibility of ‘reconciliation’ is the theme that animates both interpretations, and both also agree in their assessment of Hegel’s treatment of ‘evil.’ There are nevertheless crucial differences separating the two, which the essay details. The essay concludes wondering, on (...) the one hand, how seriously Harris recognizes that, in a post-Holocaust world, ‘reconciliation’ calls for existential conditions such as Hegel could never have imagined; and on the other hand, how much Fackenheim would be willing to admit that his immersion into history will necessarily bring violent consequences in train for which there will have to be an accounting. (shrink)

It has been shown that quantum mechanics in its orthodox interpretation violates four different formulations of causality principle endowed with empirical meaning. The present work aims to highlight how even a realistic non-standard interpretation of the theory conflicts with causality in its Cartesian formulation of the principle of the non-inferiority of causes over effects. Such an interpretation, which attributes some form of weak physical reality to the wave function (called empty wave, regarded as a zero-energy wave-like phenomenon), is a sort (...) of precursor of the more recent so-called wavefunction realism. We also discuss a more radical realistic interpretation according to which physical properties can also be assigned to non-metaphysical relative nothing, seen as the simple absence of a particle such as a photon, but not of its corresponding state (no-photon), which is considered real. By interpreting the wave function collapse as a consequence of an interaction with empty waves or of a detection of the no-photon, we will highlight how more real physical effects can derive from lower causes, including relative nothing. Finally, we will show how these interpretations, while violating Cartesian causality in its two variants, do not seem to affect the validity of the principle of a rational explanation that nothing can derive from (absolute) nothing, which does not seem satisfied by the orthodox interpretation. (shrink)

Enactivism is a family of theories that construe action as constitutive of cognition and reject the need to postulate representations in order to explain all cognitive activities. Acknowledging a biologically basic, non-representational mode of cognition, however, raises the question of how to explain higher or more complex cognitive acts, what we call explanatory integration challenge. In this paper, we critically discuss some attempts to meet that challenge through scaling up basic cognition and through scaling down complex cognition within the enactivist (...) research program. (shrink)

O artigo tem por objetivo investigar a particular relação que se estabelece entre a temática do início da filosofia – que é de extrema importância para toda a “escola fenomenológica de Freiburg” – e a concepção da essência da filosofia tal como desenvolvida especificamente no pensamento de Martin Heidegger e Eugen Fink. A partir da reinterpretação e radicalização operadas em relação à abordagem estabelecida pela fenomenologia husserliana, mostraremos como a figura de Husserl se impõe tanto como pano de fundo quanto (...) como alvo polêmico das reflexões de Heidegger e Fink. Assim, se o primeiro desenvolve uma concepção da filosofia como práxis radical de um “outro” pensamento, que procede por tentativas e experimentações, o segundo transforma a fenomenologia husserliana no sentido de uma filosofia da liberdade. (shrink)

The social-interactive nature of the human being has produced different political, ethical, and technological structures. The Internet is one of them. A thorough understanding of the World Wide Web’s role, potentiality and risks surely requires sound sociological, psychological and cognitive paradigms but it always and above all requires a radical theoretical look at human and posthuman exists and acts on the web and its devices.

The radical changes deriving from the COVID-19 emergency have heavily upset some of the most familiar routines of daily work life. Abruptly, many workers have been forced to face the difficulties that come with switching to remote working. Basing on the theoretical framework proposed by the Job Demands-Resources model, the purpose of this paper was to explore the effect of work overload, on behavioral stress, meant as an outcome linked to the health impairment process. Furthermore, the aim of the study (...) was to explore the mediating role of job crafting, considered as a second-order construct consisting of two dimensions in the abovementioned relation. Participants were 530 workers experiencing remote working or work-from-home during the first COVID-19 lockdown in Italy. Hypotheses were explored by using three different latent variables, measured reflexively through indicators on a 5-point scale, extracted from validated questionnaires. Data analysis was performed through Structural Equation Modeling; to test the mediation, bootstrap validation was computed. Results showed that the mediation of job crafting was partial. More specifically, the direct effect between work overload and behavioral stress was positive; moreover, the indirect, negative effect through the mediation of job crafting was also significant. Therefore, results showed that job crafting can play a crucial role as a protective factor supporting the activation and adjustment of suitable resources; these resources can be useful to deal with the negative effects of work overload, particularly under the condition of heavy remote working and use of technologies, on individual outcomes. Starting from the current global scenario of the pandemic that has not yet ceased its effects, the study suggested decisive theoretical and practical implications. Accordingly, findings extended the current trends in occupational health psychology research, with special reference to the mainstream topic “work and COVID-19” in the Italian context. Finally, results can give suggestions to companies engaged in managing change, recommending that they build a collaborative workplace at the individual and collective level to implement job crafting interventions and enrich the personal and organizational resources of workers, which is useful cope with the current demands. (shrink)

Machine learning classifiers are increasingly used to inform, or even make, decisions significantly affecting human lives. Fairness concerns have spawned a number of contributions aimed at both identifying and addressing unfairness in algorithmic decision-making. This paper critically discusses the adoption of group-parity criteria (e.g., demographic parity, equality of opportunity, treatment equality) as fairness standards. To this end, we evaluate the use of machine learning methods relative to different steps of the decision-making process: assigning a predictive score, linking a classification to (...) the score, and adopting decisions based on the classification. Throughout our inquiry we use the COMPAS system, complemented by a radical simplification of it (our SAPMOC I and SAPMOC II models), as our running examples. Through these examples, we show how a system that is equally accurate for different groups may fail to comply with group-parity standards, owing to different base rates in the population. We discuss the general properties of the statistics determining the satisfaction of group-parity criteria and levels of accuracy. Using the distinction between scoring, classifying, and deciding, we argue that equalisation of classifications/decisions between groups can be achieved thorough group-dependent thresholding. We discuss contexts in which this approach may be meaningful and useful in pursuing policy objectives. We claim that the implementation of group-parity standards should be left to competent human decision-makers, under appropriate scrutiny, since it involves discretionary value-based political choices. Accordingly, predictive systems should be designed in such a way that relevant policy goals can be transparently implemented. Our paper presents three main contributions: (1) it addresses a complex predictive system through the lens of simplified toy models; (2) it argues for selective policy interventions on the different steps of automated decision-making; (3) it points to the limited significance of statistical notions of fairness to achieve social goals. (shrink)

Na filosofia analítica contemporânea, enquanto alguns epistemólogos afirmam que a reflexão – entendida como autoexame crítico das crenças – é uma condição necessária para a atribuição de estados epistêmicos valiosos, outros rejeitam essa afirmação e sustentam que os filósofos tendem a superestimar o valor da reflexão em seus relatos de fenômenos epistemológicos. Neste ensaio, apresentamos um breve panorama desse debate e indicamos os elementos que constituem o desacordo entre epistemólogos. Nosso diagnóstico é que, a despeito do radical desacordo, essas posições (...) convergem porque tratam a reflexão de um ponto de vista individualista, uma vez que a definem como uma performance metacognitiva privada de um agente sobre os próprios estados epistêmicos. Além de ser um motivo de desacordo, essa concepção de reflexão pode ser a razão de uma compreensão equivocada dos epistemólogos sobre o lugar e valor da reflexão. (shrink)

Este artigo propõe uma interpretação do filme Midsommar, do diretor estadunidense Ari Aster, que supostamente recria no seu enredo rituais arcaicos nórdicos (Hårga), com cenas de sacrifício, magia e cópula sagrada. Entendemos que o filme, ao contrário da crítica que o considera como pertencendo ao gênero terror, propõe uma ficção arcaizante para questionar o vazio e ausência de sentido das relações contemporâneas. Recorremos aos conceitos de Georges Bataille, _continuidade_ e _descontinuidade_, para provocar uma reflexão sobre essa relação do ser humano (...) com as forças primitivas da morte e de eros. Desta forma, buscamos promover uma reflexão sobre diferentes aspectos da narrativa do filme em relação a essa experiência radical de suspensão do eu e de união às potências vitais fundamentais, no contexto do individualismo e da solidão do mundo pós-industrial. (shrink)

Recent moral philosophers have had little to say about Giovanni Gentile's 'actual idealism’, which is widely dismissed as a kind of obscurantist Hegelianism used to conceal flimsy justifications for the state’s total impunity over questions of morality and truth. While Gentile is increasingly recognised as a major figure in twentieth-century Italian culture, actual idealism itself has yet to be given a full and impartial philosophical appraisal. Giovanni Gentile and the State of Contemporary Constructivism represents the first book-length treatment (...) of actual idealist moral theory. Part I describes and criticises Gentile’s stated view, showing that it includes several ambiguities that he exploits in order to align it with Fascist totalitarianism. Part II develops a modified version that is more consistent with the basic tenets of actual idealism. It is argued that Gentile’s theory is best understood as a radical constructivist doctrine according to which all thinking has a moral character. Rigorously conceived, it promotes not uncritical submission to the state, but free and self-regulating thought in the absence of a fully objective reality. Thus Gentile demonstrates both the plausibility and the limitations of any uncompromising form of anti-realist constructivism. (shrink)

The Italian author Giovanni Gentile occupied a radical position among philosophers of the first half of the twentieth century. He tried in earnest to revolutionize idealist theory, developing a doctrine that retained the idealist conception of the thinking subject as the centre and source of any intelligible reality, while eschewing many of the unwarranted abstractions that had pervaded earlier varieties of idealism and led their adherents astray. Given his great prominence during his lifetime, it is perhaps remarkable that Gentile (...) is so little discussed, and even then so poorly understood, in the English-speaking world. Few of his works have ever been translated into English, and these represent only a fraction of his great corpus and the many topics discussed therein. This neglect is partly explained by his close association with the Partito Nazionale Fascista, of which he remained a loyal member and supporter between 1923 and his assassination in 1944. The volume comprises eleven essays. Seven of these are new pieces written especially for Thought Thinking, and are intended both to contribute to ongoing debates about Gentile's philosophy and to indicate just a few of its many aspects that continue to draw the attention of philosophers, political theorists and intellectual historians. These are supplemented by new English translations of four of Gentile's shorter works, selected to offer some direct insight into his ideas and style of writing. (shrink)

This is the first book to provide a coherent overview over the ethical implications of AI-related technologies in medicine. It explores how these technologies transform practices, relationships, and environments in the clinical field. It provides an introduction into ethical issues such as data security and privacy protection, bias and algorithmic fairness, trust and transparency, challenges to the doctor-patient relationship, and new perspectives for informed consent. The book focuses on the transformative impact that technology is having on medicine, and discusses several (...) strategies for dealing with the resulting challenges. It also introduces innovative methods of ethics research for addressing existing desiderata and future challenges. This book is written to inform health care professionals, policy-makers, and researchers in medicine, health sciences, nursing science, social sciences, and ethics, but may also function as a primary textbook for graduate as well as undergraduate university courses. (shrink)