The object of this paper is to retrace the steps that led Buchanan from marginal cost pricing to clubs. We claim that the idea individuals could form clubs to finance public goods can be traced back to his first works on public finance, at the end of the 1940s, and relates to the financing of highways and the pricing of their construction and of their use. Very early in his career Buchanan adopted Knut Wicksell’s proposal to use a marginal cost (...) pricing rule even for public goods. The many criticisms raised against this rule led him to replace it with club pricing. (shrink)

L’article prend en considération la façon dont différents auteurs rassemblés sous l’étiquette générale de « présocratiques » commençaient leurs discours. Dans le contexte d’une transmission essentiellement orale tel que celui de la culture de la Grèce archaïque, l’incipit prend une importance fondamentale, dans la mesure où il pose les bases de la communication, définit le type de message que l’auteur veut transmettre et indique dans quelle voie il s’engage. Il donne donc des indications non seulement sur le type de texte, (...) mais aussi sur le genre de public auquel ce texte était adressé. S’il s’agit d’un public restreint et choisi, l’incipit est généralement élitiste, obscur, et fait référence à un code auquel il est difficile d’accéder ou, comme dans le cas de l’écrit d’Alcméon, mise sur la difficulté d’une entreprise que les disciples doivent surmonter à l’aide de l’enseignement du maître. Si le texte est destiné à un public plus large d’amateurs cultivés, il mise sur des phrases ronflantes qui suscitent des visions grandioses et des émotions et placent l’orateur dans une position dominante vis-à-vis de l’auditoire. Ici on prend en considération en particulier les incipit de quatre auteurs assez différents les uns des autres, de la fin du vie au dernier tiers du ve siècle av. J.‑C. : Héraclite, Alcméon, Anaxagore et Diogène d’Apollonie. En recourant à l’analyse linguistique et en les confrontant avec d’autres textes de même époque, on cherche à définir la particularité de chaque texte en relation avec le message qu’il véhicule et avec ses destinataires. Les résultats de cette analyse invitent à reconsidérer la méthode à employer pour aborder les fragments des auteurs dits présocratiques et à se libérer du modèle herméneutique « anthologique » d’Aristote qui vise à rechercher un « système » philosophique et néglige le rythme prosodique, l’harmonie de la langue, le caractère persuasif des textes et leur contexte culturel. (shrink)

This article, in its first part, summarizes Noam Chomsky’s ideas about human nature and their ethico-political consequences, language and its origin and the scope and limitations of experimental science. As a result, there will emerge the portrait of a great scientist without prejudices and a true and honest freethinker. Then, on the second part, and based on the author C. S. Lewis, a proposal will be made about the possible existence of an infused rational soul in humans and how it (...) could connect with the linguist’s ideas with respect to the origin of language. It will also serve to supply with some realism Chomsky’s too optimistic view about human nature. (shrink)

M. Laura Gemelli Marciano ist Titularprofessorin für Klassische Philologie an der Universität Zürich.

M. Laura Gemelli Marciano ist Titularprofessorin für Klassische Philologie an der Universität Zürich.

M. Laura Gemelli Marciano ist Titularprofessorin für Klassische Philologie an der Universität Zürich.

This essay deals with the question of what really makes human beings exceptional. It is argued that it is a special kind of love that ultimately distinguishes humans from other animals. Although other kinds of considerations, preferably cognitive ones, have most often been invoked to make such a distinction, these might eventually be found to be, at least in part, a matter of degree and not something qualitatively different, as argued here with respect to this type of love. Arguments from (...) both scientific and philosophical sources are brought to bear on the question. (shrink)

En un número monográfico sobre el dolor no está fuera de lugar abordar una forma especial de aflicción que ha sido denominada, en el contexto tradicional dela cultura religiosa cristiana, como un "dolor del alma" a causa de hechos y situaciones de carácter negativo en que la libertad del sujeto se ha visto implicada.

Para comprender el significado del mensaje de Jesús sobre el amor es preciso situarlo en el contexto del mundo religioso judío y, en cierta medida, de la cultura helenística. Ésta aporta gran parte del vocabulario y del universo expresivo simbólico. Sin embargo, para el conocimiento de la enseñanza del Jesús histórico este contexto no adquiere tanta importancia, ano ser el ya incorporado dentro del judaísmo, sobre todo en las comunidades de la diáspora. Por lo que respecta al contexto judío, hay (...) que superar la visión simplista que considera al judaísmo como la "religión del legalismo" en contraposición al cristianismo como la "religión del amor". El judaísmo, entre otros muchos factores que lo integran, también está basado y organizado en torno al amor. En el Antiguo Testamento existen abundantes perspectivas que enfatizan el amor de Dios hacia los seres humanos, un amor vinculado a la alianza (Dt 4, 37; 8, 17; 9, 4-6; 10, 15) y que se manifiesta como: fidelidad (Ex 3, 14; Sal 103, 4.8.13), misericordia (Sal 51, 1; 89, 23. 25. 29; 98, 3; 145, 8), ternura (Os 11, 1. 3-4; Jer 31, 20). (shrink)

Siniscalchi, Glenn B Undoubtedly, the unique mediatorial role that Jesus has for salvation has been defended by Christians from the earliest days of the church. In recent years some theologians have tried to reverse the church's traditional understandings of Jesus for the sake of reinterpreting Catholic doctrine in more defensible terms in the modern world. Sometimes these revised understandings of Christ's uniqueness result in unacceptable versions of 'religious pluralism'. In essence, these religious pluralists deny the unique salvific role of (...) Jesus Christ. (shrink)

This paper reviews the social scientific literature on biometric surveillance, with particular attention to its potential harms. It maps the harms caused by biometric surveillance, traces their theoretical origins, and brings these harms together in one integrative framework to elucidate their cumulative power. Demonstrating these harms with examples from the United States, the European Union, and Israel, I propose that biometric surveillance be addressed, evaluated and reframed as a new form of control rather than simply another means of inspection. I (...) conclude by delineating three features of biometric technologies—complexity, objectivity, and agency—that demonstrate their social power and draw attention to the importance of studying biometric surveillance. (shrink)

My purpose in this paper is to defend the legitimacy of different religious systems by showing that they arise naturally as a consequence of the fact that we are linguistic beings. I will show that we do not need to presume that such belief systems all have something in common, and that even if they did we would most probably be unaware of it. I shall argue, however, that this lack of a common core does not mean that understanding between (...) different belief systems is impossible, and that, in fact, a dialogue between them is possible without one system being reduced to another. I will defend these ideas through the use of some principles expounded in Wittgenstein’s On Certainty, especially the world-picture concept. (shrink)

Resumo: Este trabalho busca fazer algumas especulações a respeito de uma das idéias mais controversas presentes na primeira obra de Wittgenstein, a saber, o místico. Tentaremos elucidar este conceito, comparando-o com o misticismo religioso caracterizado por William James em As Variedades da experiência religiosa. Tal comparaçáo se faz necessário, a nosso ver, para que se possa esclarecer algumas peculiaridades do místico tractatiano, desenvolvendo assim, uma percepçáo mais acurada da importância deste conceito dentro do Tractatus. A nosso ver, ele náo é (...) um tema gratuito em tal obra, ao contrário, é decorrência lógica do encontro do sujeito volitivo com os limites da linguagem, apresentados através da análise lógica da proposiçáo. Tentaremos, assim, neste trabalho, elucidar como o místico do Tractatus se assemelha e difere do misticismo religioso. Palavras-chave: James; Místico; Tractatus ; Wittgenstein. (shrink)

In this paper, I consider syncretic processes as generators of syncretic beliefs and discuss the question of whether the religious believer, especially the theist believer, would have reasons for trusting in the beliefs that arise from this process. I intend to answer the following specific question: Is the theist, specially the Christian theist, justified in forming and maintaining syncretic beliefs? However, the answer to the specific question is dependent on an answer to a broad question, namely, whether a believer in (...) general is justified in forming and maintaining syncretic beliefs. For this reason, much of this article will focus on the broad question to later answer the specific question. I will argue that both in the case of syncretic beliefs in general and in the case of syncretic-theistic beliefs in particular, defeaters are unsustainable, and a religious believer has good reasons to maintain syncretic beliefs. (shrink)

I propose that, in its form, it is possible to make a religious reading of Tractatus Logico-Philosophicus along the lines of how Wittgenstein himself understood religion, and in particular, religious conversion. This idea could appear to be completely senseless. But we cannot forget that Wittgenstein himself said that although he did not consider himself a religious man, he could not help seeing every problem in a religious way. It is precisely this religious way of thinking that I would like to (...) apply to the Tractatus. I begin by elucidating Wittgenstein's ideas of ​​religion, especially his notion of religious conversion. After that, I briefly describe the Tractatus, its objectives, and what happens if we climb the ladder of this work. I then show how the goals of the work and where the ladder of the Tractatus leads us take a religious form. That is, they lead to a conversion to a new way of seeing the world and language. This is similar to a religious conversion that makes us see the world in a completely different way. I conclude by discussing how such a religious perspective helps us to understand the sense of the Tractatus by making an analogy with the Wittgenstein’s ideas in relation to the role of religious doctrine. (shrink)

A pergunta central do presente trabalho é: a tolerância é um valor suficiente nas relações inter-religiosas em uma sociedade onde há diversidade religiosa? Para responder isso, começo mostrando alguns usos cotidianos de tal conceito, a fim de elucidar alguns erros comuns a tais usos. Após isso, apresento algumas defesas filosóficas desse conceito e defendo uma ideia de tolerância que entendo ser mais razoável. Em seguida, mostro como tal conceito é necessário e importante para as relações inter-religiosas, apesar de ser insuficiente (...) para tais relações, podendo, na verdade, limitar relações mais profícuas entre religiões, principalmente, em relação a debates de interesse público. Ao final, apresento, brevemente, uma proposta de relação inter-religiosa que vai além da tolerância e promove, a meu ver, uma interação mais profícua entre diferentes religiões. (shrink)

Resumo: A questão que move este trabalho é a seguinte: é possível justificar e fomentar o diálogo inter-religioso, através das abordagens pluralistas atuais? Pretende-se empreender uma análise de duas teorias pluralistas, mostrando suas vantagens e limites, para justificar e fomentar o diálogo inter-religioso. Num primeiro momento, será feita uma breve introdução e contextualização dos problemas filosóficos gerados pela diversidade religiosa. Feito isso, serão apresentadas e discutidas duas teorias pluralistas atuais. Será focalizada primeiramente a teoria pluralista de John Hick, o qual (...) possui uma proposta de justificação do pluralismo religioso que tem como ponto central a distinção, emprestada de Kant, entre a realidade fenomênica e a realidade numênica ou entre fenômeno e coisa em si. É daí que seu pluralismo pode ser chamado de pluralismo transcendental. Serão abordados e discutidos os principais conceitos, alcances e limites dessa teoria. Após isso, o mesmo se fará com a teoria de Victoria Harrison, conhecida como pluralismo internalista, que parte de uma adaptação do realismo interno de Putnam ao âmbito da diversidade religiosa. Por fim, esboçar-se-á uma avaliação comparativa das duas teorias, analisando-se as possibilidades e limites dessas teorias, no que se refere ao diálogo inter-religioso.: Is it possible to justify and promote inter-religious dialogue through current pluralistic approaches? This paper analyses two pluralist theories, showing their advantages and limits in justifying and promoting interreligious dialogue. First I make a brief introduction and contextualization of the philosophical problems generated by religious diversity. Next I present and discuss two current pluralistic theories. The first is the pluralistic theory of John Hick, which in justifying religious pluralism has as its central point the distinction, borrowed from Kant, between phenomenal and noumenal reality; Hick’s theory can be called transcendental pluralism. The second is Victoria Harrison’s theory, known as internalist pluralism. This theory is an adaptation of Putnam’s internal realism to the problems of religious diversity. Finally, I make a comparative evaluation of the two theories, analyzing their possibilities and limitations with regard to interreligious dialogue. (shrink)

In this volume, fourteen philosophers, economists and legal scholars and one computer scientist address various facets of the same question: under which conditions (if any) can intellectual property rights be fair? This general question unfolds in a variety of others: What are the parallels and differences between intellectual and real property? Are libertarian theories especially sympathetic to IP rights? Should Rawlsian support copyright? How can a concern for incentives be taken into account by each of the main theories of justice? (...) What's exactly wrong with free-riding, when dealing with non-rival goods? This requires a close examination of a variety of specific issues such as peer-to-peer file sharing, access to vital medicines, the interaction between copyright and freedom of expression, patents on genes, etc. It also involves bringing together state-of-the-art knowledge on legal, economic and technical issues with the most advanced state of our normative theories. (shrink)

The current study uses a repeated measures design to compare two-time points across the COVID-19 pandemic. The first was conducted at the end of the “first wave” [T1] and the second was carried out on October 12-14 2020 in Israel. The participants completed the same questionnaire at both time points. The study examined the predictions of hope and morale at T2 by psychological and demographic predictors at T1. Results indicated the following: The three types of resilience significantly and positively predicted (...) hope and morale. Well-being significantly and positively predicted hope and morale. Younger age significantly and positively predicts higher hope, but not morale. A higher level of religiosity significantly and positively predicts higher hope and morale. More right-wing political attitudes significantly and positively predict higher hope, but not moral. More economic difficulties due to the pandemic, significantly and negatively predict hope and morale. We concluded that hope and morale can serve as significant indicators of the population's ability to cope with the COVID-19 pandemic. Furthermore, they can serve as a “thermometer” for the general mood of the population and can be used by decision-makers to assess coping ability at varied stages of the pandemic. (shrink)

M. Laura Gemelli Marciano ist Titularprofessorin für Klassische Philologie an der Universität Zürich.

v. 2. La moral en el cristianismo antiguo (ss. I-VII) -- Moral y espiritualidad en cristiandad medieval (ss. VIII-XIV) -- v. 4-1. La moral en la Edad Moderna (ss. XV-XVI). Humanismo y reforma -- v. 4-2. La moral en la Edad Moderna (ss. XV-XVI). América: "problema moral" -- v. 5. Del Trento al Vaticano II : 5-1. Crisis de la razón y rigorismo moral en el barroco (s. XVII) -- 5-3, tomos 1-2. Alfonso de Liguori (1696-1787) : el triunfo de (...) benignidad frente al rigorismo --. (shrink)

Retos morales en la sociedad y en la Iglesia En esta obra se recogen diez estudios publicados a lo largo de los dos últimos años en revistas de carácter teológico y pastoral. En todos ellos hay una preocupación que les da unidad dentro de la normal diversidad: describir la situación por la que atraviesa la moral en la sociedad y en la Iglesia y ofrecer las orientaciones pertinentes para encauzar esta dimensión importante de la existencia humana y cristiana.

The category “other-regarding preferences” is a catch-all phrase based on a self/other dichotomy. While the self/other might be useful when the motive is self-interest or altruism, it fails when the motive involves bonding. This article identifies three motives that involve bonding: i) the preferences regarding friendship and community; ii) the preferences that amalgamate communal bonding with self-interest; and iii) the preferences for distinction and status. These three types of preferences unify the self and other—usually aided by ceremonies of gift exchange (...) and celebratory prizes. This article offers a more complete taxonomy of preferences and, corollary, structures of exchange. (shrink)

Soggetti dello sguardo -- L'osservatore -- Lo spettatore -- Barocco giuridico.