We are glad to acknowledge the wide spectrum of topics posited by our commentators and at the same time the recognition of the thematic issue of our project: that the mentally ill is still a person, and that this humane dimension of his existence must be brought to the fore in psychopathological studies and kept always in the fore in the therapeutic process.We are also glad to have encountered appreciation for the fact that long gone is the time when the (...) clinician could have afforded to be the plenipotentiary in the therapeutic relationship, and that a more equal geometry of relations with the patient is not only useful but probably necessary for therapeutic success, intended as a "success [that] also involves... (shrink)

There are various forms of teleological thinking central to debates in the early modern and modern periods, debates in which David Hume (1711–1776) is a key figure. In the first section, we shall introduce three levels at which teleological considerations have been incorporated into philosophical accounts of man and nature, and sketch Hume’s criticisms of these approaches. In the second section, we turn to Hume’s non-teleological ‘science of man’. In the third section, we show how Hume has an account of (...) human flourishing that is not dependent on teleology. In the fourth section, we shall speculate as to the relation between Hume’s account of human nature and contemporary evolutionary accounts of morality and reasoning. (shrink)

In this article, I maintain that the anti-theoretical spirit which pervades Williams's ethics is close to the Humean project of developing and defending an ethics based on sentiments which has its main focus in the virtues. In particular, I argue that there are similar underlying themes which run through the philosophies of Hume and Williams, such as the view that a correct ethical perspective cannot avoid dealing with a broader theory of human nature; the conviction that this inquiry cannot be (...) developed in abstraction from the contingencies which are distinctive of the lives of flesh-and-blood human beings driven by passions; and the belief that the notion of character plays a key role in identifying and morally evaluating such lives. Finally, Williams' account of the psychological mechanism of shame in explaining character formation bears a strong resemblance to Hume's treatment of the passion of humility. [ABSTRACT FROM AUTHOR] Copyright of Utilitas is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to alls.). (shrink)

Custom is a complex phenomenon, and one that is hardly given a satisfying account, especially if it is assumed, as many legal positivists do, that law is only produced through acts of will. After examining five main reasons for the complexity of custom, I will consider Uberto Scarpelli’s thesis that customary law can be given an account within legal positivism through a reinterpretation of norm-generating facts as the manifestations of a will. But what kind of will is implied here, and (...) how can the underlying norm be inferred? I will first briefly examine Gaetano Carcaterra’s analysis of abduction as a method to infer norms from behaviors, and then distinguish six different forms of will possibly implied in a behavior which is relevant for the formation of a customary norm. I will finally focus on norm-oriented, or nomotropic will, and especially on nomotrophic will, that is, the will –implied and expressed in the reaction to the violation of a norm– that the infringed norm be valid. (shrink)

Qu’est-ce qu’une norme? Y a-t-il des relations logiques entre les normes? Sur quoi repose la validité d’un système normatif? Qu’est-ce que la validité déontique? Les verbes performatifs peuvent-ils agir sur le monde? Quelles sont les différentes façons d’agir en fonction d’une règle? Que sont les règles constitutives? Et qu’est-ce que la vérité? Ce sont là quelques-unes des questions que posent les essais d’Amedeo Giovanni Conte rassemblés dans cette anthologie. Ces essais offrent quelques-unes des contributions les plus originales et les plus (...) significatives de la philosophie du langage normatif. Amedeo Giovanni Conte (Pavie, 1934-Cava Manara, 2019), professeur émérite de l’Université de Pavie, membre de l’Accademia Nazionale dei Lincei, fut l’un des philosophes les plus originaux du droit italien. Parmi ses œuvres : Saggio sulla completezza degli ordinamenti giuridici (1962), les trois volumes de Filosofia del linguaggio normativo (1989-2001), Filosofia dell’ordinamento normativo (1997), Sociologia filosofica del diritto (2011) et Adelaster : Il nome del vero (2016). (shrink)

In this essay, I examine the role played by sympathy in preserving the practical dimension of Hume’s ethics. I reconstruct how sympathy works for Hume by differentiating it from the contemporary understanding of empathy, and I counter some of the objections that have been moved against Humean sympathy. I argue that Humean sympathy is instrumental in bringing about a common point of view of morality, and capable of vindicating both how we form moral judgments, and how we are moved by (...) them. I maintain that this is due to the fact that the process of the determination of the point of view of morality via sympathy is reflective in a way that makes it overlap with the perspective of the agent who acts morally. This bears consequences for the Humean notion of ethical objectivity. I conclude by indicating that such an understanding of sympathy in Hume favors an internalist reading regarding the normative status he recognizes moral reasons as having. (shrink)

The framework presented by Bayefsky and Berkman is based on having clear and accurate genetic information to offer parents, for them to either decide to prepare for birth or to terminate the...

In this essay, I offer a vindication of pride. I start by presenting the Christian condemnation of pride as the cardinal sin. I subsequently examine Mandeville’s line of argument whereby pride is beneficial to society, although remaining a vice for the individual. Finally, I focus on, and endorse, the analysis of pride formulated by Hume, for whom pride qualifies instead as a virtue. This is because pride not only contributes to making society flourish but also stabilizes the virtuous agent by (...) creating a virtuous circle between our desire for self-appraisal and our aspiration to act morally. I conclude by underscoring the (virtuous) connection between pride and modesty, concomitantly arguing that humility should be discarded as vicious. (shrink)

We characterize (both from a syntactic and an algebraic point of view) the normal K4-logics for which unification is filtering. We also give a sufficient semantic criterion for existence of most general unifiers, covering natural extensions of K4.2⁺ (i.e., of the modal system obtained from K4 by adding to it, as a further axiom schemata, the modal translation of the weak excluded middle principle).

In this essay, I discuss some elements of Hume’s virtue ethics that distinguish​ it from the neo-Aristotelian approach. I stress some of its characteristics – its emphasis on character traits rather than on actions, the role it reserves for moral education, its being sentimentalist – and highlight its points of strength with respect to the neo-Aristotelian version. I do that by defending an interpretation of Hume’s virtue ethics in terms of a form of subjectivism hinging on individuals possessing virtuous or (...) vicious characters. (shrink)

In this essay, I discuss David Hume’s reasoning on free will as he presents it in A Treatise of Human Nature and An Enquiry concerning Human Understanding. I proceed by showing how Hume’s compatibilist solution acquires meaning in the light of his sentimentally based science of human nature, which conceives human beings as reasonable, social, and active creatures. Within Hume’s empiricist, naturalistic, and sceptical approach, we deal only with perceptions and never with things themselves, and human experience is structured in (...) a causal order which allows us to organise both the way we experience the world and our existence in relation to that of others. In such a scenario, the question of free will depends on human practices, such as the attribution of responsibility, which follow a causal order and are not affected by metaphysical doubts about the loss of responsibility if determinism were true. I argue that Hume traces responsibility back to the expression of feelings for or against particular characters; people become the object of judgements of responsibility in so far as, through their actions, they show that they possess characters of a certain kind which reflect a whole series of dispositions and traits, empirically verifiable and causally explainable, acquired over time. I conclude by highlighting how free will may represent a problem on a practical level once moral or religious issues come into play and why this is not so for Hume. (shrink)

This essay deals with a set of distinctive themes in the thought of Bernard Williams, and focuses on two aspects they all have in common. These are, on the one hand, the idea that the philosophical enterprise is intrinsically reflective in nature, and, on the other, a preoccupation with human beings singly regarded as individuals. By bringing these two constants to the fore, individually and in their interrelations, the essay formulates the general lines of an alternative reading of Williams, revealing (...) a more unitary understanding of his philosophy than has hitherto been allowed. (shrink)

Actualmente son necesarias propuestas educativas que promuevan la sostenibilidad mediante activismo digital. El objetivo de este estudio fue evaluar la movilización de competencias digitales docentes a través de la creación de storytellings sobre la Fast Fashion. Su análisis mostró cómo estas experiencias pueden propiciar el desarrollo de capacidades de comunicación y colaboración, como son la participación para la creación de contenidos, la participación ciudadana en línea o la capacidad para compartir contenidos. Los vídeos creados relacionan las acciones cotidianas con las (...) consecuencias socioambientales y llaman a la transición hacia formas de consumo conscientes, mostrando su potencial creativo e inspirador. (shrink)

The comparative study between Kant and Thomas Aquinas regarding the limitations of metaphysical knowledge, yields notable coincidences, despite the clear differences between the systematic approach of each thinker. This makes it possible to appreciate in a better way the core of the question, and perhaps provides some help in the clarification of matters concerning the value of metaphysical knowledge. Despite appearances, our approach is not primarily historical, but systematic-philosophical. The cited authors will be used to the study a philosophical problem, (...) and not as authority arguments. For that reason, we will confine ourselves to primary sources, without resorting to historical studies save for dispelling exegetical doubts or confirming the author’s assertions. (shrink)

Voces técnicas mínimas que forman el lenguaje filosófico, extraídas de los libros de Filosofía de Bachillerato, Ética y textos de COU.