Although logical consistency is desirable in scientific research, standard statistical hypothesis tests are typically logically inconsistent. To address this issue, previous work introduced agnostic hypothesis tests and proved that they can be logically consistent while retaining statistical optimality properties. This article characterizes the credal modalities in agnostic hypothesis tests and uses the hexagon of oppositions to explain the logical relations between these modalities. Geometric solids that are composed of hexagons of oppositions illustrate the conditions for these modalities to be logically (...) consistent. Prisms composed of hexagons of oppositions show how the credal modalities obtained from two agnostic tests vary according to their threshold values. Nested hexagons of oppositions summarize logical relations between the credal modalities in these tests and prove new relations. (shrink)

Lists the practical problems found in the manuscript of Book III of the Algebra which were not included in the printed text. The author believes that their omission reflects the influence of Bombelli's discovery of Diophantus.

El objetivo de este texto es presentar una interpretación sobre las condiciones e implicaciones de la cultura de la memoria que, desde los años ochenta, caracteriza las relaciones que mantienen las sociedades occidentales con su pasado. A partir del ámbito de la filosofía de la historia, pero retomando instrumentos conceptuales de otros campos, interpretamos los límites de este énfasis en el pasado en función de las peculiaridades de los soportes materiales que lo han hecho posible. Dicha tesis rechaza la comprensión (...) de este boom de memoria como una tentativa para establecer una relación premoderna con el pasado o como una mera reacción a la crisis del futuro, evidenciada a finales del siglo xx. Lo interpretamos, más bien, como un contramovimiento de resistencia a la aplicación de los ritmos de obsolescencia, propios del actual modelo occidental de consumo de información, a nuestro pretérito. (shrink)

French legal culture, from the Middle Ages to the present day, has had an impressive influence on legal norms and institutions that have emerged in Europe and the Americas, as well as in Asian and African countries. This volume examines the lives of twenty-seven key legal thinkers in French history, with a focus on how their Christian faith and ideals were a factor in framing the evolution of French jurisprudence. Professors Olivier Descamps and Rafael Domingo bring together this diverse (...) group of distinguished legal scholars and historians to provide a unique comparative study of law and religion that will be of value to scholars, lawyers, and students. The collaboration among French and non-French scholars, and the diversity of international and methodological perspectives, gives this volume its own unique character and value to add to this fascinating series. (shrink)

The paper proposes (1.) a non-standard interpretation of the proverbial expression “deuteros plous” by giving a fresh look to Phaedo, 99c9-d1. Then (2.) it proceeds to the philosophical problem raised in this passage according to this interpretation, that is, the problem of the “hypothesis” or the “unproved principle”. It indicates finally (3.) the kernel of truth contained in the standard Interpretation and it concludes with some remarks on the “weakness of the logoi”.

The present chapter sketches the adoption of logic in late nineteenth and early twentieth century China. Addressing both conceptual and institutional aspects of this process, it contextualizes the raising interest in the discipline among Qing scholars and Republican intellectuals. Arranged largely chronologically, it delineates the successive periods in the reception of major works of and intellectual trends in the field. It introduces the most influential scholars promoting a public discourse on logic in the final years of the empire, but also (...) the ever more professional agents who participated in the ensuing establishment of a modern institutional framework for studies in logic like universities, departments of logic, academic societies, journals etc. While at the beginning, these people were mostly no trained logicians, progress in the establishment of academic logic in the 1930s provided the conditions for the formation of the first Chinese specialists in the field who were often internationally trained and soon to engage in cutting-edge research. In some contrast, academic discourse on logic well into the 1930s was dominated by exaggerated social and political expectations, not least due to the successive influence on intellectuals of inductionist scientism in the first decades of the twentieth century, of an inflated pragmatist notion of logic in the 1920s, and of an overly simplistic “antiformalist” notion of logic propagated by (vulgar-)Marxist historical dialecticians in the 1930s. The arrival of scientific logic also went in tandem with a renewed interest in studies in the traditional Buddhist “science of reasons” (yinming, hetuvidyā, “Buddhist logic”) and spurred the search for contributions to the field of logic in the record of inherited Chinese literature, a development which soon led to the common acceptance of the existence of genuinely Chinese traditions of logic. It is eventually a peculiarity of the Chinese reception of logic that since around 1920, less than two decades after the first modern translations of textbooks on traditional syllogistics, the visit of Bertrand Russell – one of the fathers of mathematical logic – fueled the spread of this new approach to logic which has eventually changed its face for good. Designed as a historical survey, this chapter is a general account on the major contributions to the field by Chinese scholars of the time and has to forego detailed discussions. (shrink)

Paragraphs §§ 108-133 of Wittgenstein's Philosophical Investigations seems to contain reminders about what we should and should not do when we do philosophy: we should neither present theories (§109) nor interfere with the actual use of language (§124); we should, on the other hand, bring the words back from their metaphysical use to their everyday use (§116) and simply present things, without explaining them (§126). But if the correct way of doing philosophy is just to describe what lies open to (...) view, what justifies those normative considerations? If everything he has to offer are descriptions, how can he make considerations about philosophy to which the philosophical tradition apparently does not comply? We will argue that these passages do contain methodological recommendations. Those, however, are not the immediate result of the application of the method, i.e., they are not something we discover about philosophy by employing the method itself. The methodological considerations are justified because they are the result of a reliable process of deliberation. What makes the deliberative process reliable is the fact that the application of the method provides us with an accurate description of the goal that the philosophical practice traditionally has in view, thus enabling us to deliberate correctly. (shrink)

A presente pesquisa tem como objetivo principal colocar em revisão os fundamentos decisores dos hard cases (Dworkin) que envolvem ativamente posicionamentos políticos no âmbito material da discussão apresentada em litígio.

This volume offer a manifold approach to a less evident and until now much neglected undercurrent in the work of Hannah Arendt., namely her ambiguous relation to the Judeo-Christian relligious heritage. Arendt's dissertation was dedicated to the concept of love in the works of Augustine, where she set her tone and developmed her frame for approaching theological matters. Her understanding of secularity might provide a model for the reconciliation of secularization and the persistence of religious belief in the contemporary world. (...) Thought Hannah Arendt wad certainly and outspokenly a secular thinker, her work also harbors ways of understanding secularization as the possibility of a new, maybe even messianic, attitude towards finite life and earthly reality. She famously depicts this attitude as "faith in and hope for the world". --Book cover. (shrink)

In this paper two systems of AGM-like Paraconsistent Belief Revision are overviewed, both defined over Logics of Formal Inconsistency (LFIs) due to the possibility of defining a formal consistency operator within these logics. The AGM° system is strongly based on this operator and internalize the notion of formal consistency in the explicit constructions and postulates. Alternatively, the AGMp system uses the AGM-compliance of LFIs and thus assumes a wider notion of paraconsistency - not necessarily related to the notion of formal (...) consistency. (shrink)

This article offers a new reading of Heidegger's thesis of the animal in The Fundamental Concepts of Metaphysics. Framing Heidegger's text through a brief analysis of Protagoras' genetic story of nature and of man's nature in Plato's eponymous dialogue, our reading brings out three key elements common to both texts: living nature as a normative rather than a physical order, the poverty of man's world in relation to the animal, and the attempted redemption of the latter through the acquisition of (...) Weltbildung. Staying with the way Heidegger brings out man's poverty in world in the text allows us (i) to undo once for all the oft-repeated charge of Heidegger's anthropocentric interpretation of the animal, (ii) to stage the hypothesis that philosophy and the life sciences of his day draw upon a common basic experience of the autonomy of life in relation to everything human, all-too-human, and (iii) to demonstrate the normativity and poverty of life. (shrink)

This is a revised short overview of Plato’s “greatest thing to be learned” or the “greatest lesson” (megiston mathêma) – the Idea of the Good.

The paper proposes (1.) a non-standard interpretation of the proverbial expression “deuteros plous” by giving a fresh look to Phaedo, 99c9-d1. Then (2.) it proceeds to the philosophical problem raised in this passage according to this interpretation, that is, the problem of the “hypothesis” or the “unproved principle”. It indicates finally (3.) the kernel of truth contained in the standard Interpretation and it concludes with some remarks on the “weakness of the logoi”.

The important yet contradictory role of innovation in society calls for a philosophy of innovation. Critically exploring innovation in relation to values, the economy and social change, Rafael Ziegler proposes a collaborative theory and practice of innovation that aims to liberate possibilities for our common futures. Following cues from the arts and drawing on the innovation literature across the social sciences, this book exposes pro-innovation bias and the gospel of disruptive change. Not only entrepreneurs but also civic networks and (...) tinkerers are discussed as sources of innovation, and social change as a balancing act of innovation, exnovation and restoration. The discussion of capabilitarian, communitarian, liberal, republican and socialist ideas of justice and innovation leads Ziegler to a transformative proposal: 'enough innovation' based on enough for all and with respect for all. This is a thought-provoking read for scholars working on sustainability-transformation, democratic, responsible and social innovation, and philosophy of economics. (shrink)

O objetivo deste artigo consiste em analisar como Nietzsche, baseado na filosofia schopenhauriana, resolveu o problema do surgimento da tragédia grega através da elevação dos elementos Apolo e Dionísio a um estatuto ontológico, e como os gregos fizeram isso em seu tempo através da Música, além de revelar como, em Nietzsche, o pensamento de Sócrates surge como o “perverso algoz da arte”.O estudo foi realizado através de uma pesquisa bibliográfica com base nas seguintes obras do filósofo: A visão Dionisíaca de (...) Mundo e O nascimento da tragédia no espírito da Música. Na segunda parte, sugere-se como Nietzsche faz esse resgate do trágico em sua época e qual a recepção no século XIX de seu trabalho. (shrink)

Poetry is essentially connected with silence and may be thought of in that sense as a sort of resistance against the din of the present or rebellion against the commonplace. Alert for the primal sound that travels across cultures, it attempts to express the inexpressible. For poetry is the interplay of possibilities. In treating possibilities lightly, it encourages human beings to inhabit their world differently.

Western tradition has always been fundamentally anthropocentric. With the scientific mind, modern humans have achieved a sort of colonization of the rest of nature, where only their own benefit makes any sense. This conception has been in a period of crisis since the second half of the 20th century, particularly the final third, and we are witnessing the toppling of some of the ontological principles that made western humanity. Greek philosophy, the Judeo-Christian tradition, the Renaissance, these are the three great (...) moments of this anthropocentrism; the fourth was human domination of nature and the cosmos. Since the second half of the 20th century this situation has produced a counter-consciousness, western anthropocentrism’s consciousness of hybris, the awareness of having overstepped every limit and every frontier with the self-destruction brought by the atom bomb. The dual posture of pride and fall into hybris forms the grand philosophical backdrop to the ethical, political and ideological debates that are currently going on around developments in biology and genetics. This being so, is it possible for human beings, in philosophical, intellectual and artistic terms, to transcend anthropocentrism? Yes, it is, through self-restraint, the ancient sofrosyne, which demanded moderation when faced with hybris. But westerners are afraid of transcending anthropocentrism; the idea that humans are nothing strikes fear into their hearts (pancosmic cold). An intermediate way is wanted: we need to rediscover awareness of a certain animism, rediscover the soul of the world. (shrink)

The author raises the problem of the presence of terror in contemporary life. He analyzes the continuous dynamic between fear, terror and hopes of peace in contemporary societies. Dignity appears as a blueprint of the ubiquitous presence of terror and fear.

A recent issue of Topics in Cognitive Science featured 11 thoughtful commentaries responding to our article “What happened to cognitive science?” (Núñez et al., 2019). Here, we identify several themes that arose in those commentaries and respond to each. Crucial to understanding our original article is the fundamental distinction between multidisciplinary and interdisciplinary endeavors: Cognitive science began (and has stayed) as multidisciplinary but has failed to move on to form a cohesive interdisciplinary field. We clarify and elaborate our original argument (...) and reiterate the importance of a data‐driven evaluation of the current status of the field, which exhibits a marked disciplinary imbalance, a lack of a coherent conceptual core, and a striking absence of a consistent curriculum in the institutions that grant degrees in this domain. Half a century after the creation of cognitive science, it may now be a good time to revisit goals and visions for how to best approach the ever‐fascinating scientific study of the mind(s). (shrink)

At the centre of the monograph (1984, first edition) lies a detailed interpretation and critique of the idea of the Good in the Republic. The main thesis of the interpretation runs as follows: The idea of the Good functions as a third item between thinking and being. The main purpose of the monograph is to introduce the systematic problem of the third item via the historical problem of the idea of the Good. The second, enlarged edition (1989) gives a new (...) reconstruction of an "exasperatingly difficult but ever fascinating topic" (H. Cherniss), that is, of the platonic theory of the ideal numbers and the two principles that were contained in the “so-called unwritten doctrines” (Aristotle). The final chapter gives new information on the reception of Plato's idea of the Good in P. Natorp and M. Heidegger. It also includes an updated bibliography. The third edition (2015) is a reprint of the second edition of 1989. Further remarks and an updated bibliography to 2005 are to be found in: - Ferber, Rafael (2005). Ist die Idee des Guten nicht transzendent oder ist sie es doch? Nochmals Platons ΕΠΕΚΕΙΝΑ ΤΗΣ ΟΥΣΙΑΣ. In: Barbaric Damir: Platon über das Gute und die Gerechtigkeit / Plato on Goodness and Justice / Platone sul Bene e sulla Giustizia. Würzburg, 149-174. - Ferber, Rafael / Damschen, Gregor (2015). Is the Idea of the Good Beyond Being? Plato's "epekeinea tês ousias" Revisted (Republic, 6, 509b8-10). In: Nails, Debra; Harold, Tarrant; Kajava, Mika; Salmenkivi, Eero. Second Sailing: Alternative Perspectives on Plato. Espoo, 197-203. (shrink)

The European Rivers Network (ERN) calls for the 'reconciliation of citizens with their rivers and lakes', as a necessary step for freshwater protection and restoration of rivers. It co-ordinates annual river-bathing days with collective river jumps; upstream and downstream, across Europe, citizens simultaneously jump into rivers and lakes. But what is 'reconciliation with the river'? This paper analyses that concept as the acknowledging and restoring of distorted, marginalised or blocked capabilities, and, based on this analysis, critically discusses the practical contribution (...) which the ERN makes to 'reconciliation with the river'. (shrink)

The Gongsun Longzi is often considered the only extant work of the Classical Chinese “School of Names”, an early intellectual tradition mainly concerned with logic and the philosophy of language. The Gongsun Longzi is a heterogeneous collection of five chapters that include short treatises and largely fictive dialogues between an anonymous persuader and his opponent, which typically revolve around a paradoxical claim. Its value as a testimony to Early Chinese philosophy, however, is somewhat controversial due to the intricate textual history (...) of the text and our limited knowledge about its intellectual backgrounds. This volume gathers contributions by leading specialists in the fields of Classical Chinese philosophy, philology, logic, and linguistics. Besides an overview of the scholarly literature on the topic and a detailed account of the reception of the text throughout time, it presents fresh insights into philological and philosophical problems raised by the Gongsun Longzi and other closely-related texts equally attributed to the “School of Names”. (shrink)