L’ouvrage soigneusement édité par I. Salvo et T.S. Scheer se penche sur les diverses manières dont religion et éducation entrent en interaction dans la Méditerranée hellénophone. Il propose les actes d’un colloque organisé à Göttingen en 2017, dans le cadre d’un projet financé par la Deutsche Forschungsgemeinschaft. Comme il est souvent répété dans les introductions sur le thème, la religion grecque antique ne connaît ni clergé, ni autorité centralisée, ni révélation traduite en un référentie...

Certi trionfi sono peggiori delle eclissi. È accaduto anche alla bellezza. Proscritta come imbarazzante anticaglia dal sussiego postmodernista, ha poi riguadagnato terreno nella vita quotidiana attraverso un'idea artefatta di naturalezza e il culto della prestanza corporea, che promette a chiunque una facile elusione del proprio "ricettacolo di fango". Stefano Zecchi non si compiace affatto di un simile rientro in scena della bellezza. Se oltre vent'anni fa la riscattava dal limbo di irrilevanza in cui l'aveva confinata l'intero Novecento, avanguardista e "post", (...) adesso la difende dalla sua versione cosmetica, domenicale. Nella nuova edizione di quel saggio controcorrente, accolto con successo, Zecchi torna a essere felicemente inattuale. Ai suoi occhi rimozione estetica ed esaltazione sociale appartengono allo stesso orizzonte isterilito, in cui ancora una volta viene aggirata la domanda di senso che è racchiusa nella rappresentazione di una forma sensibile e che costituisce la vera dimensione utopica dell'esistenza. Più che salvare il mondo, secondo l'auspicio di Dostoevskij, oggi la bellezza deve essere messa in salvo dal mondo. (editore). (shrink)

Este ensayo se propone como una lectura tentativa de “Fors. Les mots anglés de Nicolas Abraham et Maria Torok”, texto que Jacques Derrida publicase en 1976 como prefacio al libro de Nicolas Abraham y Maria Torok, Cryptonymie. Le verbier de l’homme aux loups. A través de una suerte de mecanismo compositivo, se plantea que “Fors”, como operación bifaz de un doble cortante, pone en cuestión el campo de la institución psicoanalítica. A la vez, texto indispositivo e indigesto, expone el límite (...) de la asimilación introyectiva y cuestiona todo sistema de apropiación, neutralización, silenciamiento y/o recuerdo-interiorizante. Como un vómito interno, se trata, así, del “Yo” que porta al otro –al otro mortal en el yo y fuera del yo–, de aquello que instituye un fracaso en el cumplimiento de la asimilación. Se hacen lugar las cuestiones de la cripta, el lugar, la muerte –el otro como muerto vivo–, la cifra, el límite entre incorporación e introyección, el duelo imposible, así como un trazado de la operación del analista como poeta-traductor. “Fors” –fueros, salvo, excepto–, resta intraducible, indigerible, como marca una tópica fuera de sí. Deja la tarea de la traducción sin aforo, fuera de quicio, desaforada en una experiencia sin reserva ni fuero interno, infiel, desmedida, autoinmune, como un trabajo que no puede sino perder sus fueros, sus exenciones, sus privilegios. No estamos sino desaforados en traducción. Nuestra estancia en la transposición de la lengua: el desafuero. (shrink)

The term fuzzy logic is used in this paper to describe an imprecise logical system, FL, in which the truth-values are fuzzy subsets of the unit interval with linguistic labels such as true, false, not true, very true, quite true, not very true and not very false, etc. The truth-value set, , of FL is assumed to be generated by a context-free grammar, with a semantic rule providing a means of computing the meaning of each linguistic truth-value in as a (...) fuzzy subset of [0, 1].Since is not closed under the operations of negation, conjunction, disjunction and implication, the result of an operation on truth-values in requires, in general, a linguistic approximation by a truth-value in . As a consequence, the truth tables and the rules of inference in fuzzy logic are (i) inexact and (ii) dependent on the meaning associated with the primary truth-value true as well as the modifiers very, quite, more or less, etc. (shrink)

En La communauté inavouable (1983), se ocupa Blanchot expresamente de pensar la comunidad de quienes no tienen comunidad, cuestión que había asomado ya en Le livre á venir (1959) y en L'entretien infini (1969). La presente conferencia se refiere a estos antecedentes. En la primera parte; sobre el relato de Duras El square (1956) y el ensayo de Blanchot que lo medita, El dolor del diálogo, indica la relación "ética" entre la conversación y la desgracia. La segunda parte, entre otros, (...) caracteriza el tiempo en que se da la rareza de la conversación, así como las experiencias que permiten al pensamiento no anteponerse a la desgracia pero tampoco abandonarse a la ausencia de pensamiento. La tercera parte lee los escritos Lo indestructible, La relación del tercer género, etcétera, para caracterizar los diferentes "niveles" de la desgracia en dirección a la posibilidad o a la imposibilidad de conversar. La cuarta y última parte vuelve sobre la primera con el propósito de precisar la comunidad de los que no tienen nada en común salvo su separación -diferente en cada uno- del mundo: la comunidad de la desgracia. (shrink)

In 'Etica e politica,' la cui prima edizione è del 1931, Croce raccolse quattro suoi lavori già apparsi a stampa; Frammenti di etica, Elementi di politica, Aspetti morali della vita politica e Contributo alla critica di me stesso, pubblicato in edizione privata nel 1918. Tutti questi scritti - salvo il Contributo, che è un caso a sé - risalgono dunque al periodo successivo alla prima guerra mondiale, quando il pensiero di Croce sull’etica e sulla politica, anche sotto lo stimolo (...) del fascismo, fu oggetto di una profonda riflessione. Croce non rinnegava in nulla la sua concezione, profondamente laica e moderna, della politica come attività legata alla vita 'economica' dello Spirito, ossia al perseguimento di fini e di interessi particolari; ma ne accentuava il rapporto con l’etica, concepita come risolutiva ispiratrice di una tensione che sottrae la politica al rischio di esaurirsi in se stessa, di rimanere chiusa in una sfera autonoma e isolata. Perciò Croce avversava le 'false unificazioni' come le 'illegittime separazioni' dell’etica e della politica, l’ottuso moralismo come lo spregiudicato machiavellismo. In questa prospettiva egli esaminava i grandi temi dell’esperienza morale e della vita politica. E alla chiarificazione di tali temi si accompagnava quella di problemi storici altrettanto fondamentali; il mutamento di ideali politici in Europa dopo il 1870, la libertà degli antichi e quella dei moderni, il concetto di borghesia. Per queste ragioni, al di là del suo valore di documento, Etica e politica resta un’opera che getta una luce di impressionante chiarezza su questioni dove la confusione da sempre tende a regnare. Ma al tempo stesso si offre come il singolare diario di un grande spirito - anche là dove le pagine si presentano con l’aspetto classico della trattazione organica di un punto di dottrina. (shrink)

By the 1950s the postwar Hegel renaissance in France began to suffer its first challenges. An opening salvo had been launched from the pages of Albert Camus’ moralist-inspired L’homme révolté which reviled “le philosophe de la bataille d’Iéna” as the ingenious intellectual progenitor of both Nazi and Stalinist totalitarianism. The following decade was no more charitable: Gilles Deleuze’s Nietzsche et la philosophie posited a radicalized reading of Nietzsche as a battering ram with which to knock down the walls of (...) Hegel’s humanism, historicism, and dialectics. In this light, Eugène Fleischmann’s La philosophie politique de Hegel, first published in 1964, came as a defense of Hegel against both camps of detractors. Its text, unchanged in the present Gallimard reprint, is a paragraph-by-paragraph commentary on the Philosophy of Right which promotes Hegel’s political philosophy as one founded upon the inviolability of individual liberty. For Fleischmann the motive element to PhR was the attempt to establish a mutually recognizing relationship between the individual and the modern state that would safeguard the liberty of each. (shrink)

US Supreme Court rulings concerning sanctions for juvenile offenders have drawn on the science of brain development and concluded that adolescents are inherently less mature than adults in ways that render them less culpable. This conclusion departs from arguments made in cases involving the mature minor doctrine, in which teenagers have been portrayed as comparable to adults in their capacity to make medical decisions. I attempt to reconcile these apparently incompatible views of adolescents’ decision-making competence. Adolescents are indeed less mature (...) than adults when making decisions under conditions that are characterized by emotional arousal and peer pressure, but adolescents aged 15 and older are just as mature as adults when emotional arousal is minimized and when they are not under the influence of peers, conditions that typically characterize medical decision-making. The mature minor doctrine, as applied to individuals 15 and older, is thus consistent with recent research on adolescent development. (shrink)

En el presente artículo se presenta, desde la filosofía, primeramente la tesis de L. Zea, según el cual la universidad del hombre americano, se halla en la aceptación de la diversidad concreta de las pluriformes maneras de ser de los americanos. Europa recién ahora se pone filosóficamente el problema de la pluralidad cultural. Se analiza luego la forma de considerar el gobierno y las leyes tanto de los americanos sajones como de los americanos latinos, cuando construyen sus propias formas de (...) ser. Se considera el intento y el fracaso al querer éstos imitar a aquéllos. Trata, además, la hipótesis de L. Zea según el cual la identidad de los pueblos latinoamericanos está en no tener ninguna que lo marque como pueblo y hombre común a toda América Latina, salvo ciertos rasgos de conducta común, derivados del talante conquistador español. Ortega y Gasset prolonga este análisis y lo centra en las influencias de la inmigración en Argentina, de lo que -entre otras causas- surge una explicación para ciertas conductas que dan forma a la identidad de los argentinos. Algo no ha cambiado en el modo de ser argentino: éste no se dedica primeramente a vivir la vida, sino a hacer fortuna y defenderse. Se identifica por lo que posee o desea poseer.This article presents, from a philosophical stand, firstly Leopoldo Zea's thesis according to which the American man's universality resides in his acceptance of the concrete diversity of the various ways of being American. Only now Europe is starting to consider philosophically the problem of cultural pluralism. Secondly, we analyze the way the Saxon Americans and the Latin Americans consider government and laws during their respective processes of becoming their own selves. We examine the intent and subsequent failure of the latter at trying to imitate the former; also, Zea's thesis according to which the identity of Latin American peoples lies precisely in not having a unique identity that define them as a man and people common to all Latin America, except for some behavioral traits deriving from the Spanish conqueror temper. Ortega y Gasset extends this analysis focusing on Argentina's immigration and concluding that this partially accounts for the Argentinean behavior and identity, their priority being to make a fortune and to defend themselves. Their identity rises from what they have or what they want to have. (shrink)

That photography is a supremely realistic medium may be the commonsense view, but—as Edward Steichen reminds us—it is by no means universal. Dissenters note how unlike reality a photograph is and how unlikely we are to confuse the one with the other. They point to “distortions” engendered by the photographic process and to the control which the photographer exercises over the finished product, the opportunities he enjoys for interpretation and falsification. Many emphasize the expressive nature of the medium, observing that (...) photographs are inevitably colored by the photographer’s personal interests, attitudes, and prejudices.1 Whether any of these various considerations really does collide with photography’s claim of extraordinary realism depends, of course, on how that claim is to be understood.Those who find photographs especially realistic sometimes think of photography as a further advance in a direction which many picture makers have taken during the last several centuries, as a continuation or culmination of the post-Renaissance quest for realism.2 There is some truth in this. Such earlier advances toward realism include the development of perspective and modeling techniques, the portrayal of ordinary and incidental details, attention to the effects of light, and so on. From its very beginning, photography mastered perspective . Subtleties of shading, gradations of brightness nearly impossible to achieve with the brush, became commonplace. Photographs include as a matter of course the most mundane details of the scenes they portray—stray chickens, facial warts, clutters of dirty dishes. Photographic images easily can seem to be what painters striving for realism have always been after. 2. See André Bazin, “The Ontology of the Photographic Image,” What is Cinema?, trans. Hugh Gray, vol. 1 , p. 12; all further references to this work, abbreviated “OPI,” will be included in the text. See also Rudolf Arnheim, “Melancholy Unshaped,” Toward a Psychology of Art: Collected Essays , p. 186. Kendall L. Walton is professor of Philosophy at the University of Michigan. He is currently completing a book on representation in the arts. (shrink)

'Anita L. Allen breaks new ground...A stunning indictment of women's status in contemporary society, her book provides vital original scholarly research and insight.' |s-NEW DIRECTIONS FOR WOMEN.

Understanding a proposition for an intelligent agent is an important epistemic concept. We first discuss intuitively general logic characteristics of understanding, and give a language and a semantics containing understanding as a modal operator. Secondly, we develop the system LU for the operator, give some results of its proof theory, and then we prove the frame soundness and frame completeness of LU.

When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing (...) Zi Ming Chu” on bamboo sheets unearthed in Guodian, this essay examines pre-Qin Dynasty theories on human nature from a new perspective. In doing so, it looks forward to a breakthrough in academic patterns of thought which typically defined pre-Qin Dynasty theories on human nature as good or evil, and thus a closer look at the original appearance of pre-Qin Dynasty theories on human nature as a whole. (shrink)

This paper argues that forgiveness is not best understood in terms of waiving a requirement of justice, and, specifically, that forgiveness is distinct from mercy. I question some reasons philosophers have given for distinguishing forgiveness and mercy, but argue that the difference between the two notions can be clearly shown by considering the standard grounds for which they are granted. I argue that while mercy involves leniency in the infliction of punishment that is due in accordance with justice, forgiveness primarily (...) concerns the victim's feelings and attitudes towards the wrongdoer as a person. South African Journal of Philosophy Vol. 27 (1) 2008 pp. 1-9. (shrink)

jild-i 1. Āzādī va marzʹhāyash -- jild-i 2. Istiqlāl (farhangī).

J. L. Ackrill; VIII*—Aristotle's Definitions of Psuche, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 119–134, https://doi.org.

Kitāb al-ʻibar. Muqaddimah by Ibn Khaldūn, 1332-1406; criticism and interpretation.

Averroës, 1126-1198; Islamic philosophy.