Este artículo trata sobre las violencias entre estudiantes y las aborda como constitutivas de la conformación de un entramado de vinculación juvenil en la escuela media; allí donde se juegan cotidianamente procesos identitarios que implican la tensión entre identificación y diferenciación, a través de la re-constitución de taxonomías sociales. Dentro de la tradición de investigación cualitativa nos centramos en la perspectiva narrativa de análisis, en base a la cual construimos un esquema analítico que fue aplicado a micro relatos de situaciones (...) conflictivas entre jóvenes de primer año de escuelas secundarias de Córdoba, Argentina. Este proceso de análisis nos ha permitido diferenciar contextos relacionales de emergencia de violencias así como caracterizar distintas formas de manifestación y sentidos que adquiere para los actores que la vivencian, ya sea como protagonistas o como espectadores. (shrink)

The tendency in the past has been for aruhropobgists to rationalize away the native claim that spirits exist. But in this study, a number of incidents, some of which happened to the author, are described and used to bring this positwistic assumption into question. The author shows that "participant observation" in the fullest sense requires taking the final leap and "going native" in the most complete way possible.

In this paper, I offer an analysis of evil in Friedrich W. J. Schelling’s Philosophische Untersuchungen über das Wesen der menschlichen Freiheit (1809). Schelling develops an account of the sui-genesis of God out of the two principles. These principles are 1) the dark ground (dunkler Grund) that belongs to God and 2) the self-revelation of God, who actualizes the dark ground, which grounds God antecedently. These two principles also contain in themselves the possibility and the intelligibility of the human world. (...) In order to elucidate the ontological account of the possibility of evil in Schelling, I turn to Martin Heidegger’s analyses of Schelling’s Freiheitsschrift and especially to Heidegger’s account of self-will (Eigenwille) and put these analyses in conversation with Heidegger’s own thinking about αλήθεια. I establish a conceptual affinity between Schelling’s presentation of the dark ground, which for him is the ground of selfhood, and Heidegger’s insights into the prioricity of concealment (Verborgenheit). (shrink)

This handbook presents the conceptions and principles central to every aspect of Hegel’s systematic philosophy. In twenty-eight thematically linked chapters by leading international experts, The Palgrave Hegel Handbook provides reliable, scholarly overviews of each subject, illuminates the main issues and debates, and details concisely the considered views of each contributor. Recent scholarship challenges traditional, largely anti-Kantian, readings of Hegel, focusing instead on Hegel’s appropriation of Kantian epistemology to reconcile idealism with the rejection of foundationalism, coherentism and skepticism. Focused like Kant (...) on showing how fundamental unities underlie the profusion of apparently independent events, Hegel argued that reality is rationally structured, so that its systematic structure is manifest to our properly informed thought. Accordingly, this handbook re-assesses Hegel’s philosophical aims, methods and achievements, and re-evaluates many aspects of Hegel’s enduring philosophical contributions, ranging from metaphysics, epistemology, and dialectic, to moral and political philosophy and philosophy of history. Each chapter, and The Palgrave Hegel Handbook as a whole, provides an informed, authoritative understanding of each aspect of Hegel’s philosophy. (shrink)

This paper elucidates how the thinking about opposition that we find in the surviving passages of Anaxagoras of Clazomenae and in the fragments of Heraclitus of Ephesus informs discussions of the separability of the body and the soul in the Phaedo. I offer a reconstruction of the way in which these pre-Socratic ideas of opposition are appropriated and refracted in Plato’s Phaedo (especially at 85e–86e, 92a–95a, 102c–e, 102b–107a). I treat Anaxagoras first, in order to explicate how his ideas make up (...) the background of the dialogical study of the separation of the soul from the body (102b–107a). My analysis of Heraclitus comes second and shows how his ideas inform the interlocutors’ assessment of the unity characteristic of the body and the soul (92a–95a). I set the stage for the discussion of Anaxagoras and Heraclitus by relating these thinkers to the broader Pythagorean background that is apparent in the dialogue. (shrink)

New technologies provide great opportunities for cultural heritage to become more widely accessible and for cultural experience to be more meaningful. The COVID-19 pandemic has highlighted the strengths and vulnerabilities of the cultural heritage sector and the need to accelerate its digital transformation to make the most of the opportunities it provides. The Commission Recommendation on the digitisation and online accessibility of cultural material and digital preservation (2011/711/EU) concluded that there is an urgent need to protect and preserve European cultural (...) heritage, and, in particular, endangered cultural heritage is still present. However, the diversity of legal approaches to cultural heritage by the Member States discourages the creation of a common European data space for cultural heritage as the European Commission recently proclaimed. In Greece, there have been significant efforts in recent decades to digitise and digitally preserve cultural heritage goods. However, the attention was not drew upon the accessibility and reuse of the digitized cultural heritage content. According to the relevant regulatory framework the existing rules on the use of digital technologies for the reproduction, use and preservation of cultural heritage content is obviously outdated. According to the paragraphs 4 and 5 of article 46 of the Greek Code for the protection of antiquities and cultural heritage in general (Law 4858/2021), a previous permission granted by the Ministry of Culture is required for the production, reproduction and dissemination to the public of impressions, copies or depictions of monuments belonging to the Public Sector, or immovable monuments that are located within archaeological sites and historical places or are isolated, or movable monuments that are kept in museums or public collections, in any way and by any means whatsoever, including Information Communication Technologies. Such permission is granted to natural or legal persons for a fee paid to the Hellenic Organization of Cultural Resources Development (HOCRED) upon the decision of the Minister of Culture, while the decision also specifies the temporal validity of the permission, the terms on which the permission is granted and the fee that must be paid. The production, reproduction and use of the aforementioned goods for other purposes, such as artistic, educational or scientific purposes, is again allowed for a fee paid to HOCRED, however, the fee can be waived upon the decision of the Minister of Culture. This Paper will examine the existing Greek legal framework and will attempt to propose an appropriate framework that will ensure open access to the digitized cultural heritage assets, enhance the recovery and transformation of the cultural heritage sector and support cultural heritage institutions in becoming more empowered and more resilient in the future. (shrink)

Os modos como cada sociedade ou grupo pondera sobre o consumo do álcool e seus efeitos nos múltiplos contextos culturais é bastante distinto, em especial quando os discursos se referem a este consumo com as atenções voltadas aos gêneros. Assim, as associações entre o consumo de bebidas alcoólicas e as alterações dos comportamentos sexuais de cada gênero, embora estejam presentes desde a antiguidade, devem ser entendidas nos contextos culturais em que foram produzidas, de modo a compreender como cada grupo social (...) lida com determinados aspectos fisiológicos e a partir dissoconstrói seus discursos e interdições. Desta forma, torna-se fundamental, um retorno cuidadoso às fontes antigas, evitando interpretações baseadas no senso comum ou na tradição, considerando as possíveis diferenças entre o discurso normativo e a prática cotidiana. (shrink)

El tema del fin de la vida está entre aquellos afrontados por la revista Medicina e Morale con mayor amplitud y profundización. Desde la fundación de la Revista hasta hoy se cuentan más de 70 publicaciones en la materia entre contribuciones científicas, editoriales y artículos colocados en la rúbrica El debate en Bioética. Las temáticas tratadas pueden ser de este modo clasificadas: muerte en general; eutanasia; muerte cerebral ; ensañamiento terapéutico; cuidados paliativos y asistencia al moribundo; rechazo actual de los (...) tratamientos; estados vegetativos; declaraciones anticipadas de tratamiento ; testamento biológico. Diversas son las perspectivas de reflexión y la integración entre los diversos conocimientos que se descubren en la lectura de las numerosas contribuciones presentes en la revista. Las cuestiones del "fin de la vida" han sido afrontadas desde un punto de vista ético, pero también clínico y médico-legal, biojurídico, deontológico, antropológico-filosófico, con una mirada siempre atenta a las controversias que han suscitado el debate público en el curso de los años.The theme about the end of life is discussed fullness and with deep analysis by the review Medicina e Morale. Over 70 articles, editorial and paper about end of life are published form the review foundation. The themes discussed may be classified like that: death, euthanasia, brain death, aggressive therapy, palliative cares, treatment refusal, post coma unresponsiveness, advanced directives, living will. Reading several articles published on this review is possible to find various useful remarks and integration between different branch of learning. The issues about end of life are discussed ethical, clinical, legal, juridical, deontological, philosophical point of view, paying attention to public events. (shrink)

The article shows some moving occasions during the first fieldwork of Victor Turner and myself in Africa during the 1950s. For instance, the Ndembu people would always give great welcomes to their returning kin after long absences. The scenes are etched on my mind as a blueprint for all welcomes. On their friends return, the villagers would immediately gather and sing the simple song, “You're back, you're back!” Why did the people so much value each other? In this village I (...) was learning about communitas. The scenes were etched on my mind as a blueprint for all sociality. They were like the Hallelujah Chorus, Beethoven's Song of Joy, the Marseillaise, “When the Saints Come Marching In”—many anthems of praise. They were unconditionally directed, the song of what we came to know as communitas. We were intensely interested and enjoyed the rituals just as they did; only they were unfamiliar to us. For the people, they were everything. (shrink)

Weaving the Threads of Life: The Khita Gyn‐Eco‐Logical Healing Cult among the Yaka. René Devisch. Chicago: University of Chicago Press, 1993. 344 pp. $53.95 (cloth); $19.95 (paper).

A founding figure of German idealism, Johann Gottlieb Fichte developed a radically new version of transcendental idealism. The Bloomsbury Handbook of Fichte follows his intellectual life and presents a comprehensive overview of Fichte's dynamic philosophy, from his engagement with Kant to his rigorously systematic and nuanced Wissenschaftslehre and beyond. Covering a variety of topics and issues in epistemology, ontology, moral and political philosophy, as well as philosophy of right and philosophy of religion, an international team of experts on Fichte explores (...) his important contributions to philosophy. Arranged chronologically, their chapters map Fichte's intellectual and philosophical development and the progression of his thought, identifying what motivated his philosophical inquiry and revealing why his ideas continue to shape discussions today. Alongside wide-ranging chapters advancing new insights into Fichte, there are topical discussions of conceptions and issues central to his philosophy. Featuring a chronology of Fichte's life, as well as a timeline of his publications and lectures, this is an invaluable research resource for all Fichte scholars and a reliable guide for anyone undertaking a study of Fichte and German idealism. (shrink)

The essays in this volume address topics prominent in current debates about Hegel's Philosophy of Spirit, which originally appeared as the third part of his Encyclopaedia of the Philosophical Sciences. Together, a group of internationally recognized Hegel scholars presents a sophisticated, well-researched, and considered account of Hegel's text, approaching it from different perspectives, philosophical schools, and traditions. Each essay focuses on a specific issue relevant to Hegel scholarship, carefully and clearly setting out established views of the text and putting forward (...) incisive new interpretations. The essays will enable readers to obtain a broad yet analytically nuanced understanding of Hegel's thought and in particular of the Philosophy of Spirit, a rich and important work that has relevance for contemporary debates in philosophy of mind and action, philosophy of law and religion, ethics, aesthetics, and social and political philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristotle on False Reasoning: Language and the World in the Sophistical RefutationsMarina Berzins McCoyAristotle on False Reasoning: Language and the World in the Sophistical Refutations. Scott Schreiber. Albany: SUNY Press, 2003. pp. 240. $68.50, hardcover; $22.95, paperback.Scott Schreiber's Aristotle on False Reasoning is the first full-length English commentary on Aristotle's Sophistical Refutations in the last century. Aristotle's Sophistical Refutations is a text that has received relatively little attention (...) in the last century of scholarship, despite a revival of interest in other aspects of Aristotle's work concerned with the nature of good argument and rhetoric. (The 1995 French translation and commentary by Loius-Andre Dorion is a notable exception.) Schreiber finds the primary reason [End Page 92] for inattention to this text to lie in the tendency of contemporary Anglo-American philosophy to resolve problems in reasoning through linguistic clarification (xiv). Aristotle's claim that some errors are due to language while others lie outside the realm of linguistic error is not one to which contemporary analytic philosophy has been particularly sympathetic. The Sophistical Refutations has been neglected in light of contemporary logic. Schreiber's book attempts to return to Aristotle's project on his own philosophical terms, in order to better understand why Aristotle classified errors in reasoning as he did. Schreiber's approach is to examine each of the twelve types of false reasoning that Aristotle lays out in the Sophistical Refutations, with particular attention to Aristotle's examples, in order to understand the principles behind the overall system.Schreiber argues that Aristotle had good reason for separating errors due to language from those outside of language: Aristotle's classification of error is tied to his notion of the resolution of false arguments. To understand how to resolve a sophistical argument, we must first understand how it could have been believed to be true. Since Aristotle's aim in the Sophistical Refutations is to show why certain sorts of arguments are deceptive to some who hear them, his method of explaining errors is less a pure examination of their logical errors than of how such erroneous arguments can deceive. Aristotle is concerned with two types of problems with sophistical argument: first, why such an argument is false; and second, why it might appear to be true. Schreiber shows that most commentators have not given sufficient attention to the second of these concerns in their attempts to understand Aristotle's taxonomy. As Schreiber puts it, "Examples of false reasoning are unified into groups and differentiated into subgroups not by the nature of the confusions that they engender but by the different ways that confusion is cleared up" (54). False reasoning is due not only to mistakes in logic, but also to mistaken beliefs about language and reality. Careful examination of Aristotle's thinking allows us to see the importance of beliefs about the world in good and bad argument.For the most part, Schreiber's examinations of Aristotle's examples are lucid and helpful in understanding both the particular example at hand as well as the general picture of Aristotle's classifications. Schreiber continually returns to the importance of Aristotle's own view of language and argument in contrast to the approaches of contemporary linguistics and logic. For example, while some twentieth-century scholars have attempted to explain Aristotle's distinction between homonymy and amphiboly in terms of the contemporary distinction between semantics and syntax, [End Page 93] Aristotle seems to distinguish the two according to whether a general predicate signifies many particulars regardless of context, or in a propositional context (31). In the end, Schreiber does not think that the categories of homonymy and amphiboly can be completely distinct, even on Aristotle's own grounds, but still finds the categories useful. Schreiber is also careful to provide criticism of Aristotle's categories when warranted, both defending Aristotle against his contemporary critics when he thinks they have misunderstood him, and pointing out genuine weaknesses in Aristotle's arguments.Schreiber's book is clearly intended as a response to the contemporary Anglo-American reading of Aristotle. Much of the book assumes at least some familiarity with the ways in... (shrink)

Science studies have long been concerned with the complex interrelationship between scienti?c research and popular culture’s interpretations and reconstructions of scienti?c ?ndings (Kember 2003; Lancaster 2003; Penley 1997, among others). Disparities between the two are often presented as popular culture’s misinterpretation or misrepresentation of scienti?c facts; however, in this essay I argue that a more theoretically lucrative approach understands these con?icts as complex social and cultural negotiations over epistemological boundaries between scienti?c and popular cultures. Understanding such differences is tremendously important (...) in mediated societies where scienti?c research is mostly understood through its representation in the popular culture. In this paper, I examine what is at stake in popular representations of scienti?c research and how the popular culture is often seen as threatening to the epistemic boundaries of scienti?c culture. Using the recent controversy over The Oprah Winfrey Show’ s presentation of controversial medical practices as a case study, this essay examines how distinctions between scienti?c and popular ways of knowing are constructed, represented and managed. I argue that scienti?c knowledge should be viewed as a complex and often con?icted cultural discursive practice that signi?es boundary negotiations between scienti?c and popular cultures. (shrink)

In order to clarify the relationship between morality and law, it is necessary to define both concepts precisely. Cultural realities refer to concepts which are more specifically defined if we focus towards the genealogy of those realities, that is to say, their motivation, function and aim. Should we start from legal anthropology, comparative law and history of law, law arises as a social technique which coactively imposes ways of solving conflicts, protecting fundamental values for a society's co-existence. Values subject to (...) being protected are proposed by morality, the latter making subordination of law to morality inevitable. This explains that a great number of modern constitutions include a reference to fundamental moral values, that is to say, they have explicitly positivised moral contents. Legal reasoning, at all levels and expressions, needs to appeal to the aforementioned values. Constitutional reasoning, international law, legislative activity and judicial practice are studied to verify the latter. This subordination of law to morality sets out a serious problem: moralities are cultural realities which are only valid for a specific society. In order for law not to fall in a not very rational legal relativism, law should not be subordinated to morality, but to ethics, the latter understood as cross-cultural morality. The Universal Declaration of Human Rights was a step forward in this sense. (shrink)

This article attempts to understand the philosophical significance of Lenin’s work, Materialism and Empiriocriticism, by putting it in the historical perspective and context of the theoretical debates of the time. The author argues that Lenin’s decision to engage in philosophical discussion was motivated by the need to respond to the growing struggles of Marxism, and specifically to the dangerous consequences of positivism that spread to Russia, which thereby led to a crisis in theory and political practice. Lenin’s work is the (...) first philosophical assault on positivism, and most notably on its specific form, Machism, which he criticizes from the position of dialectical materialism. Recognizing the damaging effects of the positivistic position for Marxism, Lenin attacks Alexander Bogdanov’s Empiriomonism as a form of Machism which undermines the materialistic foundation of Marxist philosophy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hegel's Concept of Life: Self-Consciousness, Freedom, Logic by Karen NgMarina F. BykovaKaren Ng. Hegel's Concept of Life: Self-Consciousness, Freedom, Logic. Oxford: Oxford University Press, 2020. Pp. iii + 319. Hardback, $85.00.In her insightful book, Karen Ng defends the fundamental significance of Hegel's concept of life, which she considers "constitutive" not merely of his dynamic account of reason but also of his "idealist program" itself (3–4), the very core (...) structure that grounds his idealism (151, 291). Integrating this concept into his philosophy allows Hegel to resolve three systematic problems indicated in the subtitle of the book: self-consciousness, freedom or self-determination, and logical form.The book offers a systematic account of the logical concept of life by defending three interconnected claims, helpfully summarized in chapter 1. The first, rather general claim clarifies Ng's interpretive point of departure. She maintains that the "core tenets" of Hegel's philosophy can be understood through the "purposiveness theme" inherited from Kant's a priori principle of purposiveness in his Critique of Judgment (5, 43). Ng advances this claim in chapter 2, where she argues that it is working through Kant's concept of inner purposiveness of natural ends from the teleological power of judgment that leads Hegel to develop his own account of Concept, which is foundational for his entire philosophical system (61–64).Chapter 3 continues the examination of Hegel's immediate predecessors in relation to the interpretation of his "speculative identity thesis" (8), which constitutes the second claim. According to Ng, Hegel first introduces this thesis—which remains central to all his works—in the Differenzschift. In this work, Hegel, siding with Schelling, criticizes Fichte's subjective version of idealism, more specifically for his explanation of the relation between subject and object as constructed and facilitated by subjective consciousness itself, thus rendering "nature lifeless and dead" (88). Opposing this approach, in the Phenomenology of Spirit, Hegel interprets the identity of object and subject as facilitated by the relation and opposition between self-consciousness and life. Thus, the speculative identity thesis assumes a fundamental significance of life for self-consciousness. Unfolding this thesis is at the core of Hegel's absolute method in the Science of Logic as well. On Ng's reading, Hegel's speculative thesis along with his account of self-consciousness also have their roots in the purposiveness theme inherited from Kant. What is at work here is Kant's claim that the principle of purposiveness is a necessary condition for judgment, which Hegel develops into a claim about the concept of life as being constitutive for self-consciousness.In the rest of the book (chapters 4–8), devoted to a close analysis of Hegel's Science of Logic, Ng advances her third and perhaps most original claim: understanding Hegel's [End Page 527] Subjective Logic "as his own version of a 'critique of judgment'" (18). She demonstrates that this part of the Logic offers a positive account of the concept of life that Hegel develops in his critical interaction with Kant. The most illustrative in this respect is the "Subjectivity" section of the Logic, in which the form of life is presented as the ground and presupposition of Hegel's theory of concepts and judgments. According to Ng, such a reading makes evident that "life opens up the space of reasons" (234, 281).Chapter 4 takes up Hegel's immanent deduction of the Concept argument, revealing that the key to understanding it is the concept of reciprocity (Wechselwirkung) (127), most fully recognizable as an internal purposiveness of the Concept itself.Ng traces the purposiveness theme through the entirety of the Subjective Logic, establishing its significance for understanding the deduction of the Concept and for the transition to the Idea. In her analysis, she closely follows Hegel's division of the Subjective Logic and addresses Subjectivity, Objectivity, and the Idea in chapters 5–8, respectively. With chapter 5, Ng moves to a discussion of how Hegel finds judgment to arise from the "original judgement of life," the initial unity and division of subject and object within life (172). Chapter 6 extends this discussion by elucidating the tension Hegel... (shrink)

The intention of the current issue is to acquaint the English-language reader with Russian research and publications on Hegel's philosophy. It is no secret that linguistic barriers sometimes become irremovable obstacles to dialogue between cultures and to acquaintance with theoretical phenomena that develop within the framework of other languages and intellectual traditions. One of my tasks here is to help remove these barriers and to give the English-language reader access to a number of the most interesting results in the field (...) of Russian studies of Hegel's philosophy and, thus, to lay the groundwork for a fruitful dialogue and exchange of ideas. Another, no less important, task is to clarify somewhat the Western reader's sometimes inadequate conception of Russian philosophy and its approach to the history of philosophy; particularly, its investigation of the history of idealist thought. (shrink)

One of the most interesting tendencies in contemporary philosophical developments in Russia is the basic elaboration of issues of the philosophy of culture. The interest in this problematic, which appeared back in the Soviet period in response to, among other developments, Western research in the realm of the theory of culture and civilization, led to the formation of a new philosophical discipline called culturology in Russia. For all the nuances and distinctions in the treatment of culturology and its subject matter (...) by representatives of different schools and tendencies of the contemporary philosophy of culture in Russia, its most widely accepted descriptive definition is the one cited in a culturology textbook: "The object of culturology is the genesis, functioning, and development of culture as a specifically human mode of life, which unfolds historically as a process of cultural transmission, externally similarly to, but nonetheless distinct from, life in nature. The task of culturology is to construct a 'genetics of culture' that would not only explain the historico-cultural process but would also predict and control it."'. (shrink)

Heidegger is one of the most original and important thinkers in the history of Western philosophy, but his philosophical project is difficult to grasp and appreciate. Formulating his quest as the r...

The purpose of this paper is to provide a brief sketch of Fichte’s account of the self and discuss it as significant contribution to the modern theory of the selfhood. This discussion focuses on thinkers’ Jena projects of Wissenshaftslehre, including the 1794/95 Grundlage der gesamten Wissenschaftslehre and Wissensftslehre novo methodo (1796/1797). For Fichte, the Jena period is a time of profound search for the ground and structure of his philosophical system. He finds such ground in a uniquely formulated conception of (...) the self. Furthermore, beginning with the self as a direct intuition and ending with the self as a necessary idea, Fichte’s Wissenschaftslehre become an immense description of the development of the selfhood. Providing a conceptual outline of the main points of Fichte’s account of the self, the paper shows it as a unique philosophical result that is key to the emergence of post-Kantian German idealism. (shrink)

Hegel's Philosophy of Nature constitutes the second part of his mature philosophical system presented in the Encyclopaedia of the Philosophical Sciences, and covers an exceptionally broad spectrum of themes and issues, as Hegel considers the content and structure of how humanity approaches nature and how nature is understood by humanity. The essays in this volume bring together various perspectives on Hegel's Philosophy of Nature, emphasizing its functional role within the Encyclopaedia and its importance for understanding the complexity of Hegel's philosophical (...) project. Together they illuminate the core ideas which form Hegel's philosophical framework in the realm of nature. (shrink)

The Russian philosopher and Corresponding Member of the Russian Academy of Sciences, Vladimir Vasilyevich Mironov, belonged to a Pleiad of scholars for whom philosophy was not merely a profession b...

The philosopher, Nelly Vasilyevna Motroshilova, belonged to the generation of Russian intellectuals and cultural figures known as the Sixtiers, the beginning of whose professiona...

This chapter provides a historical overview of the Russian intellectual tradition from the Kievan Rus’ to the end of the Soviet period. It argues that the interrelation of philosophical thought with literature, social theory, and art constitutes the most important peculiarity of this tradition, which distinguishes it from the majority of Western philosophical and cultural traditions. This chapter also describes the scope and goals of this Handbook.