The extent to which individuals with a variety of cultural backgrounds differ in empathic responsiveness is unknown. This article describes the differences in trait empathy in one independent and one interdependent society (i.e., the US and Iran, respectively). The analysis of data collected from self-reported questionnaires answered by 326 adults indicated a significant difference in the cognitive component of empathy concerning participants’ affiliation to either egocentric or socio-centric society: Iranian participants with interdependent cultural norms, reported higher cognitive empathy compared to (...) American participants who share independent cultural norms. In line with previous studies, gender differences were observed in all subscales of questionnaires, except the Empathy Quotient (EQ). Female participants demonstrated more empathy than males in both samples. Implications for understanding the cross-cultural differences of various components of empathy are discussed. (shrink)

In recent years, Islamic feminism has become a prevalent and controversial topic among scholars from Muslim countries and Western feminists. While respecting the efforts of Muslim activists, this paper argues that because Islamic perspective is inherently anti-pluralist, it is not conducive to feminism and even at odds with it. Since it is impossible to make any generalizations about Muslim countries, this paper focuses on the debate of Islam and feminism as it relates to Iran. Islamic laws that are the ground (...) for constitutions in many Muslim countries treat men and women unequally. In countries with a theocracy, Islam becomes a political system where the power of the ruling elite, which are the clerics, becomes an important obstacle on the way of reforms. As a worldview, Islam provides a fixed identity of women and men that is irreconcilable with any liberating theory. The significance of this discussion lies in the potential of celebration of “Islamic feminism” for reinforcing the fusion of religion and politics in a country such as Iran, which has a religious state. (shrink)

Although the commentary on Aristotle’s problematic discussion of slavery is vast, his discussion of nobility receives little attention. The fragments of his dialogue On Noble Birth constitute his most extensive examination of nobility, and while their similarity to the παμβασιλεύς of the Politics has recently been recognized, their relevance to natural slavery has hitherto gone unnoticed. Yet by declaring that true nobles – particularly the god-like ἀρχηγός – preternaturally possess superhuman characteristics, Aristotle precludes their easy inclusion in the kind “human” (...) in a manner inversely mirroring the preternatural subhumanity of natural slaves. Building on recent scholarship which argues that Aristotle’s “defense” of natural slaves is better understood as an indictment, On Noble Birth becomes most coherent if read as a hypothetical investigation into what would be required for “nobility” to name something true rather than equivocal, with the conclusion that “true nobility” is an empty set. (shrink)

The central nervous system uses feedback processes that occur at multiple time scales to control interactions with the environment. The long-latency response is the fastest process that directly involves cortical areas, with a motoneuron response measurable 50 ms following an imposed limb displacement. Several behavioral factors concerning perturbation mechanics and the active role of muscles prior or during the perturbation can modulate the long-latency response amplitude in the upper limbs, but the interactions among many of these factors had not been (...) systematically studied before. We conducted a behavioral study on thirteen healthy individuals to determine the effect and interaction of four behavioral factors – background muscle torque, perturbation direction, perturbation velocity, and task instruction – on the LLRa evoked from the flexor carpi radialis and extensor carpi ulnaris muscles after velocity-controlled wrist displacements. The effects of the four factors were quantified using both a 0D statistical analysis on the average perturbation-evoked EMG signal in the period corresponding to an LLR, and using a timeseries analysis of EMG signals. All factors significantly modulated LLRa, and their combination nonlinearly contributed to modulating the LLRa. Specifically, all the three-way interaction terms that could be computed without including the interaction between instruction and velocity significantly modulated the LLR. Analysis of the three-way interaction terms of the 0D model indicated that for the ECU muscle, the LLRa evoked when subjects are asked to maintain their muscle activation in response to the perturbations was greater than the one observed when subjects yielded to the perturbations, but this effect was not measured for muscles undergoing shortening or in absence of background muscle activation. Moreover, higher perturbation velocity increased the LLRa evoked from the stretched muscle in presence of a background torque, but no effects of velocity were measured in absence of background torque. Also, our analysis identified significant modulations of LLRa in muscles shortened by the perturbation, including an interaction between torque and velocity, and an effect of both torque and velocity. The time-series analysis indicated the significance of additional transient effects in the LLR region for muscles undergoing shortening. (shrink)

Background and objectivesThe study of brain functional connectivity alterations in children with Attention-Deficit/Hyperactivity Disorder has been the subject of considerable investigation, but the biological mechanisms underlying these changes remain poorly understood. Here, we aim to investigate the brain alterations in patients with ADHD and Typical Development children and accurately classify ADHD children from TD controls using the graph-theoretical measures obtained from resting-state fMRI.Materials and methodsWe investigated the performances of rs-fMRI data for classifying drug-naive children with ADHD from TD controls. Fifty (...) six drug-naive ADHD children and 56 age matched TD controls were included in this study. The graph measures extracted from rs-fMRI functional connectivity were used as features. Extracted network-based features were fed to the RFE feature selection algorithm to select the most discriminating subset of features. We trained and tested Support Vector Machine, Random Forest, and Gradient Boosting using Peking center data from ADHD-200 database to classify ADHD and TD children using discriminative features. In addition to the machine learning approach, the statistical analysis was conducted on graph measures to discover the differences in the brain network of patients with ADHD.ResultsAn accuracy of 78.2% was achieved for classifying drug-naive children with ADHD from TD controls employing the optimal features and the GB classifier. We also performed a hub node analysis and found that the number of hubs in TD controls and ADHD children were 8 and 5, respectively, indicating that children with ADHD have disturbance of critical communication regions in their brain network. The findings of this study provide insight into the neurophysiological mechanisms underlying ADHD.ConclusionPattern recognition and graph measures of the brain networks, based on the rs-fMRI data, can efficiently assist in the classification of ADHD children from TD controls. (shrink)

Flora Tristan (1803-1844), Pauline Roland (1805-1852), George Sand (1804-1876) : trois figures qui appartiennent à une même génération, trois femmes qui s’affrontent à la question sociale, morale et politique mais trois individus dont les vies sont différentes. La publication d’une correspondance, Flora Tristan, la paria et son rêve et celle des actes d’un colloque international tenu en mars 1994 à Saint-Etienne, Les femmes et l’invention d’une nouvelle morale, permettent de confronter les it...

Flora Tristan (1803-1844), Pauline Roland (1805-1852), George Sand (1804-1876) : trois figures qui appartiennent à une même génération, trois femmes qui s’affrontent à la question sociale, morale et politique mais trois individus dont les vies sont différentes. La publication d’une correspondance, Flora Tristan, la paria et son rêve et celle des actes d’un colloque international tenu en mars 1994 à Saint-Etienne, Les femmes et l’invention d’une nouvelle morale, permettent de confronter les it...

Flora Tristan (1803-1844) a été longtemps oubliée, puis partiellement redécouverte au XXe siècle. Le deuxième centenaire de sa naissance nous apporte deux livres fort différents et providentiellement jumeaux. Le premier est la reprise renouvelée, avec de nombreux inédits, d'un ouvrage antérieur publié en 1985 par ENS Éditions. Nous avons ici un grand nombre de lettres adressées par Flora Tristan à des correspondants très divers outre la famille et les relations personnelles. Nommons...

Within and against a French language perceived as compulsory and dominant, always under threat of punishments, linguistic escapes take countless shapes within the suburbs. This is to be seen as a valuable form of resistance, since an over-regulated language forbids mistakes, misunderstandings, strangeness, thus impoverishing human relations.

Résumé Dans et contre un français reconnu comme langue unique et obligatoire sous peine de sanctions, les échappées prolifèrent dans les cités, sous les formes les plus variées (« fautes », « vulgarité », vannes, joutes, slam). C’est une chance : une langue trop réglée interdit le malentendu et l’étrangeté, elle appauvrit les relations.

Este artículo tiene como objetivo identificar en el libro de la temprana Hannah Arendt sobre la vida de Rahel Varnhagen —Rahel Varnhagen: The life of a Jewess— los primeros esbozos de los conceptos políticos que desarrollaría a lo largo de su vida dedicada a la teoría política, haciendo un seguimiento de su posterior aparición en diferentes obras. Se enfatiza el análisis aplicado de los conceptos de asimilación, paria y advenedizo. Se compara además las personas de Hannah Arendt y Rahel (...) Varnhagen en cuanto a su origen judío y su condición de mujeres, tanto en la vida pública como en la privada y en la profundidad de su respectiva intimidad. (shrink)

El exilio es una experiencia aniquiladora del yo y de los referentes afectivos y espaciales, que representa para diversos autores una oportunidad de renacimiento en otro suelo. El presente artículo explora, a través de recortes en las obras de Hannah Arendt y María Zambrano, la vinculación del exilio con la experiencia metafísica en la vida y la producción escrita de estas dos mujeres que asumieron el desafío de reinventarse y de encontrar, en la travesía por el desierto de la soledad, (...) la oportunidad de vencer el silenciamiento impuesto a las mujeres y a los refugiados, parias de nuestro tiempo. (shrink)

Desde finales del siglo XVIII, la progresiva integración de los judíos europeos en el Estado moderno, como resultado de un proceso de emancipación política, social y religiosa, cambiará al judaísmo para siempre. La Ilustración será un momento decisivo en este proceso que, para el judaísmo, implicará no sólo la salida del gueto y la igualdad política, sino una experiencia de dispersión y de pérdida. En el presente artículo vamos a recorrer esta experiencia focalizando nuestro interés en la genética de este (...) proceso y, más en concreto, en cómo se desarrolló en el judaísmo alemán, dada su importancia histórica, su carácter paradigmático y la trascendencia de las transformaciones en él operadas. Asimismo, abordaremos en la segunda parte de nuestro trabajo la idea de identidad negativa, como residuo y consecuencia de la historia del siglo XX, mostrando sus vínculos con los propios orígenes ilustrados de la cuestión. (shrink)

Se parte de una lectura del "Anticipo de la compleción" centrada en la aportación de Gadamer al problema de la comprensión histórica, en el ámbito hermenéutico de la "conciencia histórico efectual". Partiendo del nuevo que Heidegger impone a la reflexión sobre el "circulo hermenéutico", el acierto de Gadamer consiste, entre otros, en su matización acerca de los dos momentos del acto inicial de la comprensión ; dibujando una sugerente caracterización de dicho momento "original", como el movimiento de mutua interpelación entre (...) el interprete y la cosa . (shrink)

O presente artigo busca refletir, a partir das ideias de Hannah Arendt, como é possível que o fascismo em seu ideário totalitário encontre solo fértil para germinar e prosperar no seio de democracias contemporâneas estabelecidas, cujas constituições preveem a garantia plena do respeito aos direitos humanos. Uma vez que se busca tratar sobre o fenômeno da nova escalada autoritária no mundo ocidental, mais particularmente no Brasil dos últimos anos, serão tomados como referência teórica conceitos centrais no pensamento arendtiano: outlaw, direito (...) a ter direitos e burocracia. Tais conceitos podem ser úteis à compreensão do contexto político contemporâneo. O conceito de outlaw, que estabelece o tipo ideal do pária político, pode ser personificado na figura dos povos originários e minorias esmagadas em seus direitos pelo ideário supremacista, o direito a ter direitos, o qual denuncia a crise do Estado-nação em sua dificuldade estrutural de preservar os direitos humanos e o conceito de burocracia, que ajuda a explicar o caráter estático das instituições diante da “livre” escalada de manifestações e atos de arbítrio e difusão de ideias totalitárias, formam um panorama bastante razoável da escalada fascista, em especial no Brasil bolsonarista, auxiliando na análise e no diagnóstico da intervenção imediata, no sentido de preservação dos valores democráticos. (shrink)

O artigo enseja discutir o estilo arendtiano de filosofar. A nossa hipótese de trabalho é simples. Para nós, Arendt elaborou além da pergunta O que é a Política, e talvez por causa dela, também a pergunta O que é a Filosofia, o que é o pensar. Na nossa perspectiva, três imagens usadas por Arendt podem ser entendidas como metáforas para compreendermos o que é Filosofia. São elas: o espectador, o storyteller e o pária. No presente artigo iremos abordar a figura (...) do storyteller como metáfora do filosofar em Arendt. (shrink)

En las últimas décadas se ha prestado una gran atención a la obra de Hannah Arendt: de su teoría acerca del totalitarismo a su polémico análisis del juicio de Eichmann, las páginas de la literatura secundaria acerca de la filósofa hebrea han crecido enormemente. Sin embargo, aquellos textos marginales, secundarios, en los que la autora ensayaba retratos de grandes hombres y mujeres de su tiempo permanecen, en gran medida, ocultos. En este artículo nos ocupamos de desentrañar la lectura que Arendt (...) realizó del gran poeta de posguerra de lengua alemana: Franz Kafka. Esta relación, transida por el judaísmo, adoptó tres rostros diferentes a lo largo de los muchos años en que la pensadora estuvo escribiendo. La conceptualización que se realiza aquí gira en torno al eje de la gran obra The Origins of Totalitarianism para comprender al paria de buena voluntad, el contemporáneo apolíneo y el pensador del tiempo. (shrink)

El siguiente artículo tiene por finalidad explorar el concepto de exilio desde el enfoque filosófico. Se trata de un examen de la construcción teórica del concepto, a partir del análisis situado en pasajes de dos obras centrales en la cultura de Occidente: La Il íada de Homero y Las leyes de Platón. Se atiende a estas obras a la luz del exilio, para esclarecer una problemática que subyace a la propia constitución de la comunidad política en la historia jurídica, ética (...) y política. La construcción conceptual se ve procedida, en el artículo, por la propuesta final en la aproximación crítica del exiliado con otras figuras como el indigente, el vagabundo, el paria o el refugiado; las cuales comparten rasgos cercanos, en su situación jurídico-política y existencial cualitativa, que en el exilio se esperaba generar: el abandono de la comunidad respecto a quien formó parte de ella. (shrink)

Participar del món es deté en alguns dels temes clau sobre els quals la filòsofa Hannah Arendt va escriure entre 1941 i 1945 a la revista estatunidenca Aufbau: la gratitud, les figures jueves de la pària i la forana, l’autoemancipació i la qüestió jueva i àrab a Palestina. Participar del món no sols té el valor de rescatar el desconegut perfil sionista d’Hannah Arendt, sinó que també és la primera traducció íntegra dels articles publicats a Aufbau i de les actes (...) del Jove Grup Jueu que Arendt va posar a funcionar el 1942. (shrink)

Ao tratar da obediência e banalidade do mal em Hannah Arendt, ensejamos discutir o estatuto da obediência e colocar essa em exame via reflexão. Desse modo, entendemos que a obediência sem reflexão pode ser um contra valor capaz de promover o mal. Nessa direção, a resistência pela reflexão e pela ação podem servir de barreiras para obstar esse mal. Elegemos a figura do pária rebelde como paradigma exemplar de resistência pelo que chamamos de uma desobediência ética que se ocupa da (...) responsabilidade pelo mundo. Escolhemos como metodologia a exegese textual já consagrada nos estudos de filosofia. (shrink)

Many philosophers of science think that most laws of nature (even those of fundamental physics) are so called ceteris paribus laws, i.e., roughly speaking, laws with exceptions. Yet, the ceteris paribus clause of these laws is problematic. Amongst the more infamous difficulties is the danger that 'For all x: Fx ⊃ Gx, ceteris paribus' may state no more than a tautology: 'For all x: Fx ⊃ Gx, unless not'. One of the major attempts to avoid this problem (and others concerning (...) ceteris paribus laws) is to claim that the subject matter of laws are ascriptions of dispositions, powers, capacities etc., and not the regular behaviour we find in nature. That we do not know whether the cetera are paria in a specific situation does not matter to the dispositionalist because the objects have the disposition regardless of the circumstances. The defence of the latter claim is that dispositions can be instantiated without being manifested. Hence, the laws that ascribe dispositions are strict and it looks as if they do not face the above mentioned problems of ceteris paribus laws. In this essay I attempt to show that these assumptions are wrong. I hope to illustrate that not only does the ceteris paribus clause reoccur inside the dispositions, moreover, there are laws—laws about non-fundamental entities with instable dispositions—which bear a ceteris paribus clause that cannot be hidden in a disposition. (shrink)

Since last year, major initiatives have been undertaken by the chair of theoretical philosophy at the University of Tübingen in order to enhance the reception of analytic metaphysics in the European landscape. Here we review the 2013 summer workshop, intended to be the first of an annual series, on “Existence, Truth and Fundamentality”, the invited speakers being Graham Priest (Melbourne), Stephan Leuenberger (Glasgow), Dan López de Sa (Barcelona), Francesco Berto (Aberdeen), Friederike Moltmann (Paris – Pantheon Sorbonne) and Jason Turner (Leeds). (...) The workshop’s scope is fairly large, focusing on three different aspects of contemporary research in metaphysics. However, the underlying idea of organizers Thomas Sattig and Alessandro Torza consisted in exploring their interconnections and even new areas which possibly share the same problem spectrum. Also, they thought of bringing together both young and senior protagonists of the contemporary debate. In this sense, the main thread followed by the speakers consisted in enquiring the ideas of fundamentality, dependence and grounding with respect to ontology (Berto, López de Sa, Turner) and the truthmaking debate (Priest, Moltmann, Leuenberger), thus pretty much in line with some latest tendencies in metaphysics, such as, prima inter paria, the works of Kit Fine. When we say that something is more fundamental than something else, we move into a non-conventional (for the standards of 20 th century philosophy) metodological framework, hardly focusing on the question about what there is, and rather tackling the issue of how fundamentally there is what there is, or how the existence of something is required as a ground for the existence of other things. Here is how Jonathan Schaffer explains the methodological transition in his influential “On What Grounds What” (2009): -/- Among the many assumptions Quine and Carnap share is that metaphysical questions are existence questions, such as whether numbers exist. They only disagree on the further issue of whether such questions are meaningful (at least as the metaphysician might pose them). But why think that metaphysical questions are existence question of this sort? Return to Aristotle’s Metaphysics. There are virtually no existence question posed. The whole discussion is about substances (fundamental units of being). At one point Aristotle pauses to ask if numbers exist, and his answer is a brief and dismissive yes. [. . . ] For Aristotle, the question about numbers is whether they are transcendent substances or grounded in concreta. The question is not whether numbers exist, but how. (Schaffer, 2009, p. 347) -/- The conference opened with Graham Priest’s intriguing and peculiar review of Buddhist cornerstone “The Fundamental Verses of the Middle Way” (Mūlamadhyakamakārikā) by Nāgārjuna (ca. 150-ca. 250 AD), seen as a unrecognized forerunner of multi-valued semantics and dialetheism. Priest shows that Nagarjuna’s thought indeed has valuable analytic grip (contrary to the traditional mystical dismiss of his works altogether) and is even in accord to some formal schemas rejecting both the laws of excluded middle and non-contradiction. Dan López de Sa was interested in the topic of grounding, raising concerns about how to explain the kind of “reality” exemplified by what is not fundamental, but rather derivative on something else. He proposes a conceptual and non-primitive analysis of grounding as linked to fundamentality and derivation, and argues that the view can be advocated along with the acceptance that at least something is not fundamental. Subsequently, he illustrates an impressive range of applications linked to contemporary debates in meta-ontology, truthmaking and philosophy of time. Stephan Leuenberger discussed a semantics for “total logic”, a variant of first order logic which is claimed to have several applications with respect to the issue of excluding negative existentials from the scope of theories accounting for a given ’totality’ of facts. For example, materialism is the claim that everything there is can be traced back to physical facts or to truth implied by those facts. What about the claim that “There are no angels”? According to Leuenberger, ordinary logic falls prey of modal arguments (if it is possible that there are angels, by modus tollens, that it is not metaphysically necessary that everything there is is physical). So, there is space for the introduction of a new operator, the totality operator, claiming of what enters its scope that “that’s the whole truth”. Consequently, total logic’s semantics tackles David Chalmers’ well-known conceivability-based argument in favour of zombie’s (subjects producing behaviour but experiencing no qualia) possible existence. Friederike Moltmann presented a massive array of natural language-based examples on the role played by case-constructions, such as “it is the case that Caesar crossed the Rubicon”, “the case of the stolen statue”, “the case in which it might rain”, and so forth. She suggests that we should take surface phenomena of our language very seriously with regard to the determination of ontological categories and truth-makers. Cases are provided by many natural languages with their own existence predicates (“to occur” and “to present itself ”), and these do not apply to other kind of entities, such as objects and events. Trying to derive a substantive thesis on their nature, she claims that they are filtered entities, a structure taking into account some features of the corresponding objects and events and preserving their relational pattern. Jason Turner discussed meta-ontological concerns against the claim that ontological debates are defective. Analysed the structure of a metaphysical theory and identified two different forms of defectiveness that can occur in ontological questions, the defection from without and the defection from within, the author provided an original solution in order to avoid such difficulties. He argued thus in favor of a logical constancy, a translation principle thanks to it would be possible reconceive an ontological defection. Lastly, Francesco Berto’s talk closed the workshop with a sagacious discussion of meinongian quantification. He substains that Meinongians and Quineans experience no conceptual equivocation. Even if the former claims that “There are things that do not exist”, something that the latter contrasts with the interpretation of existential quantifiers as all-including, they still rely upon the same concept of “existence” and they understand each other when they are outside the ontology room, so that it cannot be that they lack competence. Subsequently, Berto deals with the objection that Meinongians commit analytic falsehood in separating the meaning of “to be” from that of “exists”. The Quinean has no independent evidence for analytic equivalence aside from her emphatic stress on the “is” in “there is”. Meinongians, however, can retort to linguistic considerations and claim that existence predicates display fairly different functions. -/- As for what regards our internal division of the “philosophical labor”, Fabio Ceravolo reviewed Moltmann and Berto’s talks; whereas Mattia Cozzi took care of Priest’s and Leuenberger’s, and Mattia Sorgon of those given by López de Sa and Turner. Conclusively, we would like to thank Thomas Sattig and Alessandro Torza for all of their organizational efforts and the kind welcome they reserved to us. We hope we will have further opportunities to collaborate with Tübingen in supporting similarly innovative and valiant european initiatives. (shrink)

O presente artigo analisa a leitura de Hannah Arendt sobre os textos de Franz Kafka, o que será feito a partir do prefácio de Entre o passado e o futuro, dos ensaios Franz Kafka: uma reavaliação e O judeu como pária: uma tradição oculta, além das narrativas kafkianas Descrição de uma luta, O Processo, O Castelo e da parábola Ele, identificando tanto o que as vincula como o definhamento do humano retratado pelo escritor. Porquanto o absurdo que reveste o cenário (...) descrito por Kafka é percebido por Arendt como um presságio dos horrores praticados pelos regimes totalitários, nossa hipótese é que discutir a leitura da autora sobre os textos kafkianos auxilia a compreensão sobre as consequências desastrosas que as relações sociais podem acarretar e a desfiguração fomentada pela burocracia como aparelho organizacional e forma de governo que normaliza os procedimentos de rotina, os massacres administrativos, a obediência cadavérica e os processos infindáveis baseados em legislações superiores, utilizados como meios de gerir indivíduos desarraigados, indistinguíveis e massificados. (shrink)

RESUMEN En este trabajo esperamos mostrar la relevancia del análisis arendtiano de la cuestión judía, y en particular de las políticas de asimilación y del proceso de secularización, para abordar el problema de la carencia de mundo en la época moderna. De este modo, la cuestión judía nos permite delinear una incisiva crítica a la configuración del mundo moderno, a la vez que esbozar una concepción ampliada del mundo a través de la reconstrucción de la tradición oculta de los judíos (...) parias. Así, tomando distancia de las interpretaciones que conciben el mundo en Arendt como un espacio de interacción ideal o formal, este recorrido por la problemática judía posibilita el despliegue de los aspectos materiales, culturales e históricos concretos que sustentan el mundo común. ABSTRACT In this paper I try to show the relevance of the Arendtian analysis of the Jewish issue, and especially of the assimilation policies and the process of secularization, in relation with the problem of worldlessness in modern age. Through the Jewish issue, it is possible to delineate a criticism to the modern world’s configuration, while at the same time, following the reconstruction of the hidden tradition of pariah Jews, an expanded conception of world could be illuminated. Taking distance from the interpretations that conceive the world in Arendt´s perspective as an ideal or formal interaction space, the study of the Jewish problematics, makes possible to highlight the material, cultural and historical concrete aspects of the common world. (shrink)

Este artículo explora varios motivos en los que Arendt pudo inspirarse en Benjamin para distanciarse luego. Sobre todo, la concepción de la naturaleza como ruina y la relación entre historia y naturaleza que él caracterizaría como historia natural. Junto a ello, la “nuda vida” y la noción de “creatura”, que Benjamin reelabora a partir del drama barroco y Arendt reconstruye en la figura de los refugiados y la “abstracta desnudez del ser humano”. Ambas figuras reaparecen en la lectura que los (...) dos hacen de Kafka como anticipación profética del totalitarismo. Pero, mientras que Arendt extrae de él las figuras opuestas del paria y del parvenu, Benjamin se fija en el mesianismo y en el carácter opresivo de la ley. La desatención de Arendt a esto último es la condición de su apuesta por la natalidad y la política, lo que le distancia de Benjamin y del propio Kafka. (shrink)

It is widely thought that dispositional accounts of content cannot adequately provide for two of its essential features: normativity and non-inferentially-based self-knowledge. This paper argues that these criticisms depend upon having wrongly bracketed the presumption of first-person authority. With that presumption in place, dispositional conceptions can account for normativity: conditions of correctness must then be presumed, ceteris paribus, to be successfully grasped in particular cases, and thus to result from semantic-constituting dispositions; error occurs when cetera are not paria. An (...) account of these ceteris paribus conditions is offered. An expressivist epistemology is then developed that accounts for the non-inferential self-ascription of semantic-constituting dispositions. It is argued that simply being the subject of such dispositions accounts for one’s authoritative and direct semantic knowledge. Semantic knowledge consists in knowing how to apply an expression or thought, and such know-how is expressed in semantic self-ascriptions. (shrink)

Many philosophers of science think that most laws of nature (even those of fundamental physics) are so called ceteris paribus laws, i.e. roughly speaking, laws with exceptions. Yet, the ceteris paribus clause of these laws is problematic. Amongst the more infamous difficulties is the danger that ‘For all x: Fx then Gx, ceteris paribus’ may state no more than a tautology: ‘For all x: Fx then Gx, unless not’. One of the major attempts to avoid this problem (and others concerning (...) ceteris paribus laws) is to claim that the subject matter of laws are ascriptions of dispositions, powers, capacities etc., and not the regular behaviour we find in nature. That we do not know whether the cetera are paria in a specific situation does not matter to the dispositionalist because the objects have the disposition regardless of the circumstances. The defence of the latter claim is that dispositions can be instantiated without being manifested. Hence, the laws that ascribe dispositions are strict and it looks as if they do not face the above mentioned problems of ceteris paribus laws. In this chapter I attempt to show that these assumptions are wrong. I hope to illustrate that not only does the ceteris paribus clause reoccur inside the dispositions, moreover, there are laws – laws about non-fundamental entities with instable dispositions – which bear a ceteris paribus clause that cannot be hidden in a disposition. (shrink)

S'interrogeant sur l'usage stratégique et sur l'utilité théorique de la notion de « postféminisme », cet article développe une argumentation en trois temps. D'abord, il prend acte de la modification de la réalité sociale des femmes sous l'impact des luttes féministes. Ensuite, il évalue l'impact de ces transformations à la fois sur le mouvement féministe et sur les conditions de possibilité d'une politique féministe. Enfin, il traite du pluralisme sous deux angles, à savoir comme moyen de surmonter les apories des (...) perspectives de l'égalité, de la différence et de l'autonomie qui ont marqué le féminisme contemporain et pouvant se matérialiser dans la notion arendtienne de « paria rebelle » comme modèle d'action politique. Cette réflexion débouche sur le constat que le féminisme a toujours un sens et qu'il serait prématuré de s'en départir.What strategic device lie behind the idea of "postfeminism" ? Could it be of any use for feminist theory ? This article attemps to answer these questions in a threefold argument. First, it shows how feminism has succeeded in transforming women's life. Second, it analyzes the impact of these transformations both on the women's movement and on the very possibility of a feminist politics. Third, it deals with pluralism; on the one hand, pluralism is conceived as a way out of the dilemmas of the exclusive constructivist, essentialist or radical approach within contemporary feminism; on the other hand, using the arendtian figure of "the pariah as a rebel" it shows how it could provide a useful framework for feminism both on a theoritical and on a political level. It can only conclude that feminism still makes sense and that women cannot afford politically to get rid of it. (shrink)

La relación intelectual oculta que sostenía la amistad entre Hannah Arendt y Walter Benjamin va más allá de la relación de amistad personal que sostuvieron en el exilio en Francia y más allá de las interpretaciones que la propia Arendt hace posteriormente de Benjamin, que lo colocan injustamente cerca de Heidegger. Este artículo se propone, más bien, buscar la conexión entre los dos en la lectura que hacen de Kafka como escritor de las parábolas de la vida moderna. En ellas, (...) ambos encuentran la figura del paria y del refugiado expulsado de la sociedad administrada. Arendt encontrará también la posibilidad del paria consciente, dotado de la facultad de juicio que replica la figura benjaminiana de la redención. (shrink)

It is widely thought that dispositional accounts of content cannot adequately provide for two of its essential features: normativity and non-inferentially-based self-knowledge. This paper argues that these criticisms depend upon having wrongly bracketed the presumption of first-person authority. With that presumption in place, dispositional conceptions can account for normativity: conditions of correctness must then be presumed, ceteris paribus, to be successfully grasped in particular cases, and thus to result from semantic-constituting dispositions; error occurs when cetera are not paria. An (...) account of these ceteris paribus conditions is offered. An expressivist epistemology is then developed that accounts for the non-inferential self-ascription of semantic-constituting dispositions. It is argued that simply being the subject of such dispositions accounts for one’s authoritative and direct semantic knowledge. Semantic knowledge consists in knowing how to apply an expression or thought, and such know-how is expressed in semantic self-ascriptions. (shrink)

Le problème historique majeur posé par l’étude de la prostitution à Rome est celui de l’existence de prostitué(e)s libres dans une société esclavagiste. Puisque des corps serviles, ou affranchis, masculins et féminins étaient disponibles en grand nombre, aussi bien dans les demeures des hommes libres que dans les maisons de prostitution, comment se fait-il que des femmes nées libres aient renoncé à leurs privilèges et statut de matrones? Comment se fait-il aussi que la société ait institutionnalisé ce renoncement en prévoyant (...) d’enregistrer officiellement ces prostituées d’origine libre? L’explication proposée ici est que les prostitué(e)s libres assument une fonction symbolique qui est d’être l’autre du soldat comme l’acteur est l’autre de l’orateur. Ces « parias » de la société romaine, toujours « efféminés » servent à marquer les marges de l’humanité civilisée dans la continuité, à définir les hommes, libres et adultes et donc « masculins » par ce qu’ils ne sont pas mais ce qu’ils pourraient par malheur, devenir des « effeminés » ou leur équivalent, des prostituées libres. (shrink)

Esta obra recoge una selección de textos del profesor Carlos Paría, representativa de la vasta producción intelectual del autor. Los años de maestría que invirtió en la Universitat de València durante la difícil década de los sesenta, en una época que fue crucial para la articulación de su trascendente reflexión filosófica, lo vinculan a nuestra historia académica. Con la edición de este volumen, dentro de la colección Honoris Causa, se completa el propósito de recuperar su figura para la memoria activa (...) de la comunidad universitaria. (shrink)

A pergunta “o que se pode esperar da educação?”, se não é tão fácil respondê-la, é porque a própria noção de educação não é clara para todos e ainda nos é apresentada atrelada às noções de autonomia, cidadania e moral, o que faz parecer que educados são os “bons moços”, aqueles que não questionam e que aprenderam a língua falada nas sociedades civilizadas: a mudez, a cegueira e a surdez voluntárias – a indiferença! Neste trabalho pretendemos, a partir de um (...) diálogo com Nietzsche, Adorno e Hannah Arendt, fazer a defesa de uma educação contra a domesticação dos bárbaros, que não pretenda adestrar os alunos e que, em vez disso, dê suporte para que eles falem seu próprio dialeto: o dialeto da novidade. Seguindo, então, o rastro dos autores que aqui elegemos como nossos interlocutores, faremos um deslocamento para defender uma educação na qual a questão da barbárie seja retomada, mas de uma perspectiva que permita reabilitar a figura esquecida do bárbaro, tomada no sentido de estrangeiro e pária. Com isso, o que pretendemos, ao final, é pensar as condições de possibilidade de superação da indiferença que caracteriza a nossa época, a partir daquilo que a Filosofia pode trazer de inédito aos discursos pedagógicos e, com isso, tratar, como questões filosóficas, o ensino da filosofia, as figuras do professor-aluno e suas relações. (shrink)

One cannot separate the material exile suffered by Hannah Arendt from the way she transformed it into one of the central themes of her thought. In her specific case, this topic meant a recount of her experiences. The contribution of this exceptional thinker was the outcome of the elaboration of her heartbreaking experience in universal terms. In this paper, we will join her on her journey through different places and moments in order to give sense to her situation as an (...) exiled person, taking into consideration the context that marked her Jewish condition as a pariah. We will see afterwards how she explained this to herself in two main topics of her life: freedom for the human condition and the different ways in which the Jews could return to the world after being segregated. (shrink)