Robots are increasingly envisaged as our future cohabitants. However, while considerable progress has been made in recent years in terms of their technological realization, the ability of robots to inter-act with humans in an intuitive and social way is still quite limited. An important challenge for social robotics is to determine how to design robots that can perceive the user’s needs, feelings, and intentions, and adapt to users over a broad range of cognitive abilities. It is conceivable that if robots (...) were able to adequately demonstrate this, humans would eventually accept them as social companions. We argue that the best way to achieve this is using a systematic experimental approach based on behavioral and physiological neuroscience methods such as motion/eye tracking, electroencephalography (EEG), or functional near-infrared spectroscopy (fNIRS) embedded in interactive human-robot paradigms. This approach requires understanding how humans interact with each other, how they perform tasks together and how they develop feelings of social connection over time, and using these insights to formulate design principles that make social robots attuned to the workings of the human brain. In this review, we put forward the argument that the likelihood of artificial agents being perceived as social companions can be increased by designing them in a way that they are perceived as intentional agents that activate areas in the human brain involved in social-cognitive processing. We first review literature related to social-cognitive mechanisms involved in human-human interactions, and high-light the importance of perceiving others as intentional agents to activate these brain areas. We then discuss how attribution of intentionality can positively affect human-robot interaction by (a) fostering feelings of social connection, empathy and prosociality, and by (b) enhancing performance on joint human-robot tasks. Lastly, we describe circumstances under which attribution of intentionality to robot agents might be disadvantageous, and discuss challenges associated with designing social robots that are inspired by neuroscientific principles. (shrink)

Social embeddedness, defined as the interaction of economic activities and social behavior, is used in this study as a conceptual tool to describe the growing phenomenon of food community networks (FCNs). The aim in this paper was to map the system of relations which the FCNs develop both inside and outside the network and, from the number of relations, it was inferred the influence of each FCN upon the formation of new socially embedded economic realities. A particular form of FCN (...) was taken under consideration: solidarity purchase groups (SPGs). Performed with the aid of social network analysis on a sample of SPGs in Sicily (a region in southern Italy), the study allowed us to identify a relational (internal) social embeddedness, in which groups of consumers and farmers are directly influenced by reciprocal interactions, giving rise to more or less numerous links of reciprocity and trust depending on the number of interactions. It was also identified a structural (external) social embeddedness, generated by the nature of relations that the SPGs undertake with the various social actors. From the results of our analysis it emerges that SPGs lie at the intersection of many social realities, influencing them and in turn being influenced by such realities. We highlight the major role played by consumer and environmental associations in affecting the phenomenon of social embeddedness. (shrink)

On croit connaître le Prince. En fait, on colporte parfois à son propos une vulgate interprétative fondée sur des approximations ou des partis pris de traduction dans des éditions françaises qui se répètent et s'engendrent l'une l'autre. Le texte paraît si " connu ", voire si " évident ", que l'on pourrait oublier ainsi de s'interroger sur le rapport des traductions avec l'original italien ; c'est une des raisons pour lesquelles le texte original (récemment établi par Giorgio Inglese sous (...) le titre de De principatibus) est publié, dans cette édition, en regard d'une traduction entièrement inédite. Le travail des traducteurs repose ici sur la reconstitution de la logique propre de la syntaxe, sans en gommer les condensations étranges voire les anacoluthes, sur le respect de la cohérence du lexique, sans sacrifier les multiples échos qui balisent l'ouvrage, mais aussi sur la tentative de retrouver le rythme si particulier de la prose machiavélienne qui a tant fait pour le succès de ce que Machiavel nomme " son opuscule ". Cette édition est accompagnée d'une présentation qui inscrit le texte dans son temps et dans le réseau complexe de ses enjeux politiques et théoriques. Elle comporte également un grand commentaire linéaire du Prince qui engage une nouvelle interprétation de l'œuvre. La postface permet de voir comment se forge et naît, dans l'écriture du Prince, une langue capable de rendre compte des " choses nouvelles " de la politique. (shrink)

En synthétisant l'histoire et en méditant l'idéal, la philosophie du droit se fait l'intermédiaire entre l'une et l'autre et assure le progrès du droit. De cette position découle sa fonction pratique ; autrement dit la philosophie du droit enseigne et prépare la reconnaissance pratique de l'idéal juridique. Dans tous les temps elle s'est acquittée de cette fonction et les œuvres des grands philosophes du droit sont liées à tous les grands progrès civils. [...] Elle n'est donc pas un exercice stérile (...) et vain, mais répond aux exigences naturelles et constantes de l'esprit humain, à une de ses fins intrinsèques. Avec l'éveil de la conscience critique, apparaît le besoin de rechercher si les devoirs imposés sont justes, si l'autorité qui commande, commande selon la raison ; et la philosophie du droit commence précisément par l'antithèse entre juste naturellement et juste légalement. [...] Giorgio del Vecchio. (shrink)

The use of human biological materials involves a number of issues from both an ethical and a legal point of view. In recent decades, the purposes for which this material has been used have i...

Núñez and Fias raised concerns on whether our results demonstrate a linear number-space mapping. Patro and Nuerk urge caution on the use of animal models to understand the origin of the orientation of spatial–numerical association. Here, we discuss why both objections are unfounded.

Giorgio Levi Della Vida (1886-1967) was not only an eminent Islamologist, belonging to that tradition of Italian Oriental studies that stretches from Ignazio Guidi to Leone Caetani, Carlo Alfonso Nallino and Francesco Gabrieli - he was also a man with solid roots in his own time. He taught in Naples and Rome, then for the ten years 1939-1948 at the University of Pennsylvania. He was one of the few university teachers who, when the oath of loyalty to the Italian (...) fascist regime was introduced, in October 1931, opted not to accept that act of submission. (shrink)

The work of Giorgio Agamben, one of Italy's most important and original philosophers, has been based on an uncommon erudition in classical traditions of philosophy and rhetoric, the grammarians of late antiquity, Christian theology, and modern philosophy. Recently, Agamben has begun to direct his thinking to the constitution of the social and to some concrete, ethico-political conclusions concerning the state of society today, and the place of the individual within it. In Homo Sacer, Agamben aims to connect the problem (...) of pure possibility, potentiality, and power with the problem of political and social ethics in a context where the latter has lost its previous religious, metaphysical, and cultural grounding. Taking his cue from Foucault's fragmentary analysis of biopolitics, Agamben probes with great breadth, intensity, and acuteness the covert or implicit presence of an idea of biopolitics in the history of traditional political theory. He argues that from the earliest treatises of political theory, notably in Aristotle's notion of man as a political animal, and throughout the history of Western thinking about sovereignty, a notion of sovereignty as power over "life" is implicit. The reason it remains merely implicit has to do, according to Agamben, with the way the sacred, or the idea of sacrality, becomes indissociable from the idea of sovereignty. Drawing upon Carl Schmitt's idea of the sovereign's status as the exception to the rules he safeguards, and on anthropological research that reveals the close interlinking of the sacred and the taboo, Agamben defines the sacred person as one who can be killed and yet not sacrificed—a paradox he sees as operative in the status of the modern individual living in a system that exerts control over the collective "naked life" of all individuals. (shrink)

Giorgio Agamben's Homo Sacer was one of the seminal works of political philosophy in recent decades. It was also the beginning of a series of interconnected investigations of staggering ambition and scope, investigating the deepest foundations of Western politics and thought. The Use of Bodies represents the ninth and final volume in this twenty-year undertaking, breaking considerable new ground while clarifying the stakes and implications of the project as a whole. It comprises three major sections. The first uses Aristotle's (...) discussion of slavery as a starting point for radically rethinking notions of selfhood; the second calls for a complete reworking of Western ontology; and the third explores the enigmatic concept of "form-of-life," which is in many ways the motivating force behind the entire Homo Sacer project. Interwoven between these major sections are shorter reflections on individual thinkers, while the epilogue pushes toward a new approach to political life that breaks with the destructive deadlocks of Western thought. The Use of Bodies represents a true masterwork by one of our greatest living philosophers. (shrink)

This volume constitutes the largest collection of writings by the Italian philosopher Giorgio Agamben hitherto published in any language and all but one appear in English for the first time. The essays consider figures in the history of philosophy (Plato, Plotinus, Spinoza, Hegel) and twentieth-century thought (Walter Benjamin, Heidegger, Derrida, Deleuze, the historian Aby Warburg, and the linguist J.-C. Milner). They also examine several central concerns of Agamben: the relation of linguistic and metaphysical categories; messianism in Islamic, Jewish, and (...) Christian theology; and the state and future of contemporary politics. Despite the diversity of the texts collected here, they show a consistent concern for a set of overriding philosophical themes concerning language, history, and potentiality. (shrink)

The importance of the comparative notion of versimilitude, or truthlikeness, for a realist conception of knowledge follows from two modest ‘realist’ assumptions, namely, that the aim of an enquiry, as an enquiry, is the truth of some matter; and that one false theory may realize this aim better than another. However, there seem to be two ways in which one (false) theory can realize this aim better than another. One (false) theory can be closer to the truth than another either (...) by being preponderantly more accurate in its predictions or by providing more comprehensive information about the system (or class of systems) at issue. This paper presents a model-theoretic approach to the analysis of the comprehensiveness-related component of the comparative notion of versimilitude. The machinery of the ‘semantic’ view of theories is applied to the problem of providing necessary and sufficient conditions for the truth of sentences of the form, ‘B is truth-increasing with respect to A’, where A and B are taken to be sets of structures. (shrink)

In this book the Italian philosopher Giorgio Agamben looks closely at the literature of the survivors of Auschwitz, probing the philosophical and ethical questions raised by their testimony."In its form, this book is a kind of perpetual commentary on testimony. It did not seem possible to proceed otherwise. At a certain point, it became clear that testimony contained at its core an essential lacuna; in other words, the survivors bore witness to something it is impossible to bear witness to. (...) As a consequence, commenting on survivors' testimony necessarily meant interrogating this lacuna or, more precisely, attempting to listen to it. Listening to something absent did not prove fruitless work for this author. Above all, it made it necessary to clear away almost all the doctrines that, since Auschwitz, have been advanced in the name of ethics."--Giorgio Agamben. (shrink)