BackgroundEvidence suggests that organizational models that provide care interventions including patient support programs may increase patient adherence to multiple sclerosis therapies by providing tailored symptom management, informational support, psychological and/or social support, lifestyle changes, emotional adjustment, health education, and tailored coaching, thus improving patients' overall quality of life across the disease course.ObjectiveThe main objective of this study was to describe MS patients' self-reported experience of a nurse-led, telephone-based PSP and to explore its potential role in improving disease and therapy management (...) skills.MethodsSurvey data were analyzed from a subset of patients relapsing–remitting MS using interferon beta-1a already registered in the adveva® PSP from three Italian multiple sclerosis centers with a consolidated experience in RRMS disease, treatment management, and PSP programs.ResultsIn total, 244 patient data at baseline were analyzed, of which 115 had a follow-up of at least 6 months. Results from this study provide an early view into the role of this PSP in improving the patients reported overall experience regarding disease management and injectable therapy, thus potentially ameliorating treatment adherence and decreasing health care cost. Moreover, study findings confirm the role of providing a patient-focused support by addressing non-medication-related topics in the PSP consultations. Indeed, patients involved in the adveva® PSP program reported a better psychological status in the follow up as demonstrated by an increased optimism regarding their future, tolerance of disease uncertainty, and their perceived ability to benefit from external help and social support.ConclusionsAs such, it is reasonable to conclude that the involvement in the adveva® PSP and the PSP's assistance in guiding patients on proper treatment self-management techniques is of great value to patients as it might contribute to improving engagement in their health care journey in terms of perceived self-care skills, emotional coping toward the future and the unpredictability of the disease course and their general attitudes toward the injection itself, involving pain tolerance. (shrink)

Many of our beliefs behave irrationally: this is hardly news to anyone. Although beliefs’ irrational tendencies need to be taken into account, this paper argues that beliefs necessarily preserve at least a minimal level of rationality. This view offers a plausible picture of what makes belief unique and will help us to set beliefs apart from other cognitive attitudes.

Normativism in the theory of meaning and content is the view that linguistic meaning and/or intentional content are essentially normative. As both normativity and its essentiality to meaning/content can be interpreted in a number of different ways, there is now a whole family of views laying claim to the slogan “meaning/content is normative”. In this essay, we discuss a number of central normativist theses, and we begin by identifying different versions of meaning normativism, presenting the arguments that have been put (...) forth for and against them. (shrink)

This paper aims to shed light on the nature of belief and provide support to the view that I call ‘Minimalism’. It shows that Minimalism is better equipped than the traditional approach to separating belief from imagination and addressing cases of belief’s evidence- resistance. The key claim of the paper is that no matter how epistemically irrational humans’ beliefs are, they always retain a minimal level of rationality.

v. 1. 1814-1934.--v. 2. 1935-1966.--v. 3. 1821-1915.--v. 4. 1916-1973.--v. 5. 1973-1981.--v. 6. Indici generali -- v. 7. 1981-1989.--v. 8. 1989-1995.--v. 9. 1995-1998.--v. 10. Parte prima : Scritti di Antonio Rosmini, volume quinto, 1999-2003. Parte seconda : Scritti su Rosmini, volume decimo, 1998-2003, con integrazioni 1851-1997 -- v. 11. Parte prima : Scritti di Antonio Rosmini, VI. Parte seconda : Scritti su Rosmini, XI, con integrazioni 1863-2003.

v. 1. 1797-1823 -- v. 2. 1823-1826 -- v. 3. 1827-1828.

Conf(l)essioni conclude l'itinerario in quattro tappe dedicato all'operazione del pensare. Giunge ora la morale, che, in queste Conf(l)essioni, illustra che cosa il pensiero possa donare all’esistenza del pensatore.

Why do people share or publicly engage with fake stories? Two possible answers come to mind: (a) people are deeply irrational and believe these stories to be true; or (b) they intend to deceive their audience. Both answers presuppose the idea that people put the stories forward as true. But I argue that in some cases, these outlandish (yet also very popular) stories function as signals of one's group membership. This signaling function can make better sense of why, despite their (...) unusual nature or lack of a factual basis, some of these stories are so widespread. (shrink)

ABSTRACT The philosophical tradition approaches to morals have their grounds predominantly on metaphysical and theological concepts and theories. Among the traditional ethics concepts, the most prominent is the Divine Command Theory (DCT). As per the DCT, God gives moral foundations to the humankind by its creation and through Revelation. Morality and Divinity are inseparable since the most remote civilization. These concepts submerge in a theological framework and are largely accepted by most followers of the three Abrahamic traditions: Judaism, Christianity, and (...) Islam: the greatest part of the human population. Holding faith and Revelation for its grounds, the Divine Command Theories are not strictly subject to the demonstration. The opponents to the Divine Command conception of morals, grounded in the impossibility of demonstration of its metaphysical and religious assumptions, have tried for many centuries (albeit unsuccessfully) to devalue its importance. They held the argument that it does not show material evidence and logical coherence and, for this reason, cannot be taken into account for scientific nor philosophical purposes. It is just a belief and, as so, should be understood. Besides these extreme oppositions, many other concepts contravene the Divine Command theories, in one or another way, in part or in full. Many philosophers and social scientists, from the classic Greek philosophy up to the present date, for instance, sustain that morality is only a construct, and thus culturally relative and culturally determined. However, this brings many other discussions and imposes the challenge to determine what is the meaning of culture, which elements of culture are morally determinant, and finally, what are the boundaries of such relativity. Moral determinists claim that everything related to human behavior, including morality, is determined, once free will does not exist. More recently, modern thinkers argued that there is a strict science of morality. However, the scientific method alone, despite explaining several facts and evidence, cannot enlighten the entire content and full meaning of ethics. Morals’ understanding requires a broader perception, and an agreement among philosophers, which they have never achieved. All of these questions have many different configurations depending on each philosophical strand, and start complex analysis and endless debates, as long as many of them are reciprocally conflictive. The universe and the atmosphere involving this thesis are the dominions of all these conceptual conflicts, observed from an objective and evolutionary standpoint. Irrespective of this circumstance and its intrinsic importance, however, these questions are far distant from the methodological approach of an analytical discussion on objective morals, what is, indeed, the aim and scope of this work. We should briefly revisit these prominent traditional theories because this thesis shelters a comparative study, and its assumptions at least differ profoundly from all traditional theories. Therefore, it becomes necessary offering direct and specific elements of comparison to the reader, for the right criticism, dispensing interruptive researches. However, even revisiting the traditional theories, for this comparative and critical exposure purpose, they will be kept by the side of our main concerns, as “aliena materia.” Irrespective of the validity of any or all of the elements of this discussion, and their meaning as the philosophical universe of this thesis, the purpose of this work is demonstrating and justifying the existence and meaning of prehistoric moral archetypes arisen directly from the very first social needs and efforts for survival. These archetypes are the definition of the essential foundation of ethics, its aggregation to the collective unconscious and corresponding logic organization and transmission to evolutionary stages of the human genome and different relations space-time, irrespective of any contemporary experience of the individuals. The system defined by these archetypes composes an evolutionary human social model. Is this a metaethical position? Yes, it is. Moreover, as in any metaethical reasoning, we should look carefully for the best and coherent routes, as the Analytical Philosophy offers them. Thus, this work should reasonably demonstrate that morals are not a cultural product of the civilized men or modern societies and that despite being subject to several cultural relative aggregations and subtractions, its essential foundations are archetypal and have never structurally changed. This reasoning induces that morality is an original attribute of the “homo sapiens”; it is not a property and nor an accident: it integrates the human essence and belongs to the realm of the ontological human identity. The human phenomena is a continuing process, playing its role between random determination and free will, and we need to question how morality began and how did it come to us in the present. (shrink)

Many agree that one cannot consciously form a belief just because one wants to. And many also agree this is a puzzling component of our conscious belief-forming processes. I will look at three views on how to make sense of this puzzle and show that they all fail in some way. I then offer a simpler explanation that avoids all the pitfalls of those views, which is based instead on an analysis of our conscious reasoning combined with a commonly accepted (...) account of the concept of belief. I conclude that no epistemic norm or aim is actually needed to explain why we cannot deliberatively believe whatever we want. (shrink)

The error theory is a metaethical theory that maintains that normative judgments are beliefs that ascribe normative properties, and that these properties do not exist. In a recent paper, Bart Streumer argues that it is impossible to fully believe the error theory. Surprisingly, he claims that this is not a problem for the error theorist: even if we can’t fully believe the error theory, the good news is that we can still come close to believing the error theory. In this (...) paper I show that Streumer’s arguments fail. First, I lay out Streumer’s argument for why we can’t believe the error theory. Then, I argue against the unbelievability of the error theory. Finally, I show that Streumer’s positive proposal that we can come close to believing the error theory is actually undermined by his own argument for why we can’t believe the error theory. (shrink)

PENULTIMATE DRAFT. At times, weird stories such as the Pizzagate spread surprisingly quickly and widely. In this paper I analyze the mental attitudes of those who seem to take those absurdities seriously: I argue that those stories are often imagined rather than genuinely believed. Then I make room for the claim that often these imaginings are used to support group ideologies. My main contribution is to explain how that support actually happens by showing that motivated cognition can employ imagination as (...) a seemingly rational tool to reinforce and protect beliefs. (shrink)

Posthumanism is the key to interpreting the twenty-first century and represents an international research program on the relationship with technology and the biosphere and new forms of citizenship and identity. This book clarifies the common denominators that differentiate posthumanism from other proposals.

In this paper, I will focus on a type of confabulation that emerges in relation to questions about mental attitudes whose causes we cannot introspectively access. I argue against two popular views that see confabulations as mainly offering a psychological story about ourselves. On these views, confabulations are the result of either a cause-tracking mechanism or a self-directed mindreading mechanism. In contrast, I propose the view that confabulations are mostly telling a normative story: they are arguments primarily offered to justify (...) one’s attitudes, and they are produced by our argumentative reasoning mechanism driven by the biological goal of presenting ourselves as good reasoners and as reliable sources of information. (shrink)

Many agree that one cannot consciously form a belief just because one wants to. And many also agree this is a puzzling component of our conscious belief-forming processes. I will look at three views on how to make sense of this puzzle and show that they all fail in some way. I then offer a simpler explanation that avoids all the pitfalls of those views, which is based instead on an analysis of our conscious reasoning combined with a commonly accepted (...) account of the concept of belief. I conclude that no epistemic norm or aim is actually needed to explain why we cannot deliberatively believe whatever we want. (shrink)

In this paper we present BTC, which is a complete logic for branchingtime whose modal operator quantifies over histories and whose temporal operators involve a restricted quantification over histories in a given possible choice. This is a technical novelty, since the operators of the usual logics for branching-time such as CTL express an unrestricted quantification over histories and moments. The value of the apparatus we introduce is connected to those logics of agency that are interpreted on branching-time, as for instance (...) Stit Logics. (shrink)

The theory of the firm initially developed by Ronald Coase has made explicit the political nature of firms by putting hierarchy at the heart of the economic process. Theories of workplace democracy articulate this intuition in the normative terms of the conditions under which this political power can be legitimate. This paper presents an organizational theory of workplace democracy, and contends that the democratization of firms requires that we take their organizational dimension explicitly into account. It thus construes democracy as (...) an organizational principle and juxtaposes it to market, hierarchy, and norm-compliance as rival principles for the organization of economic activities. Attempts to construe democracy as an organizational principle with unique features in the tradition of transaction-cost economics are discussed before proposing an innovative solution based on an updated version of grid/group cultural theory of politics, adjusted to accommodate the basic requirements of democratic theory. (shrink)

Roberto Esposito is one of the most prolific and important exponents of contemporary Italian political theory.

Comment ne pas désespérer? Comment maximiser notre capacité d'agir et de penser? Comment défaire tous les efforts et les dispositifs qui visent à séparer la multitude de sa puissance?00L'urgence de ces questions traverse l'oeuvre d'Antonio Negri depuis ses commencements dans les années 1960 et 1970, alors qu'un mouvement d'insurrection ouvrière soulevait l'Italie jusqu'à ses plus récents développements avec l'altermondialisation et l'émergence dans l'espace public des questions écologiques. À travers différents ouvrages devenus des classiques de la théorie politique notamment La Classe (...) ouvrière contre l'État, Marx au-delà de Marx, L'Anomalie sauvage, Le Pouvoir constituant, mais aussi, en collaboration avec Michael Hardt, Empire, Multitude, Commonwealth et Assembly--, Antonio Negri a proposé l'une des contributions les plus marquantes à la pensée critique contemporaine. À l'heure de la contre-révolution néolibérale et du renouvellement des modalités de l'exploitation, il s'agit pour lui de prendre acte de la péremption des formes anciennes de la lutte des classes et de contribuer à l'ouverture d'un nouvel horizon révolutionnaire, à hauteur des enjeux du temps présent."--Back cover. (shrink)

Reconfigures classic aesthetic concepts in relation to the novelty introduced by virtual bodies.

Facebook claims that it is building a “global community.” Whether this sounds utopian, dystopian, or simply self-promotional, there is no denying that social-media platforms have altered social interaction, political life, and outlooks on the world, even for people who do not regularly use them. In this book, Roberto Simanowski takes Facebook as a starting point to investigate our social-media society—and its insidious consequences for our concept of the self. Simanowski contends that while they are often denounced as outlets for (...) narcissism and self-branding, social networks and the practices they cultivate in fact remake the self in their image. Sharing is the outsourcing of one’s experiences, encouraging unreflective self-narration rather than conscious self-determination. Instead of experiencing the present, we are stuck ceaselessly documenting and archiving it. We let our lives become episodic autobiographies whose real author is the algorithm lurking behind the interface. As we go about accumulating more material for the platform to arrange for us, our sense of self becomes diminished—and Facebook shapes a subject who no longer minds. Social-media companies’ relentless pursuit of personal data for advertising purposes presents users with increasingly targeted, customized information, attenuating cultural memory and fracturing collective identity. Presenting a creative, philosophically informed perspective that speaks candidly to a shared reality, Facebook Society asks us to come to terms with the networked world for our own sake and for all those with whom we share it. (shrink)

This book by Roberto Esposito - a leading Italian political philosopher - is a highly original exploration of the relationship between human bodies and societies. The original function of law, even before it was codified, was to preserve peaceful cohabitation between people who were exposed to the risk of destructive conflict. Just as the human body's immune system protects the organism from deadly incursions by viruses and other threats, law also ensures the survival of the community in a life-threatening (...) situation. It protects and prolongs life. But the function of law as a form of immunization points to a more disturbing consideration. Like the individual body, the collective body can be immunized from the perceived danger only by allowing a little of what threatens it to enter its protective boundaries. This means that in order to escape the clutches of death, life is forced to incorporate within itself the lethal principle. Starting from this reflection on the nature of immunization, Esposito offers a wide-ranging analysis of contemporary biopolitics. Never more than at present has the demand for immunization come to characterize all aspects of our existence. The more we feel at risk of being infiltrated and infected by foreign elements, the more the life of the individual and society closes off within its protective boundaries, forcing us to choose between a self-destructive outcome and a more radical alternative based on a new conception of community. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy: accent. Accent is a fallacy of pragmatics. The fallacy of accent takes place when a premise in an argument seems to rely for its meaning on one possible vocal emphasis, but a conclusion is drawn that relies on an extrapolation from a different vocal emphasis of the same phrase. Such ambiguities are often the result of unacknowledged differences in background beliefs, attitudes, and expectations that people may implicitly bring (...) to the reading of a passage. The fallacy of accent can also be committed, therefore, when a passage is quoted without its original context, and erroneous inferences are drawn based on this (often deliberate) distortion. A classic example of this kind of deliberate form of quote mining is often used by creationists in their attempt to discredit Darwin's theory of evolution by natural selection. (shrink)

Multiple Authors - please see paper attached. -/- AI systems have seen dramatic advancement in recent years, bringing many applications that pervade our everyday life. However, we are still mostly seeing instances of narrow AI: many of these recent developments are typically focused on a very limited set of competencies and goals, e.g., image interpretation, natural language processing, classification, prediction, and many others. We argue that a better study of the mechanisms that allow humans to have these capabilities can help (...) us understand how to imbue AI systems with these competencies. We focus especially on D. Kahneman’s theory of thinking fast and slow , and we propose a multi-agent AI architecture (called SOFAI, for SlOw and Fast AI) where incoming problems are solved by either system 1 (or "fast") agents (also called "solvers"), that react by exploiting only past experience, or by system 2 (or "slow") agents, that are deliberately activated when there is the need to reason and search for optimal solutions beyond what is expected from the system 1 agent. (shrink)

Problems of distributive justice throughout the lifespan are not new. Yet, the increased aging rate of contemporary societies and an array of new life‐extending technologies (LETs) make these problems more and more urgent and complicated. This chapter analyzes the moral and political impact of the LET. There are three kinds of “intergenerational” justice: justice between non‐coexisting generations, justice between partially co‐existing generations, and justice between coexisting generations. The advantage of considering LETs in the light of justice between age groups is (...) that we can assume a complete‐life view. LETs significantly modify the duration and the features of each stage of life. A consideration of the specific needs and features of each stage of life in a lifespan‐enhanced society is needed to regulate policies and offer fair equality of opportunity to each age group. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy called 'amphiboly'. More formally speaking, the fallacy of amphiboly occurs when the meaning of a phrase or sentence is indeterminate or ambiguous, particularly as a result of poor syntax, and especially when further inferences are drawn based on the acceptance of an unintended meaning of the passages. Amphibolies can also have the potential to either threaten political careers or make them indefinitely memorable. The ambiguities found in cases of (...) amphiboly usually arise from mistakes in grammar but also from various forms of linguistic booby traps. It is important to note, however, that not all instances of amphiboly are trivial. The interpretation of carelessly constructed legal contracts and wills, for instance, has been known to produce unnecessary and painful conflicts. (shrink)