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This paper deals with the reception of the Foucauldian notion of governmentality in Roberto Esposito's thought by taking into account the Italian translation of Foucault's lectures of 1977 and 1978 at the Collège de France. First, the different contexts of reception of these lectures are presented, in particular the Anglo-Saxon studies of governmentality and the crisis of Italian Marxism in the late 1970s. Secondly, Foucault's position in his courses of these years is analyzed from the perspective of the opposition between Machiavellianism and anti-Machiavellianism, precisely in view of the Italian reception. Finally, this paper analyses the reception of the notion of governmentality by Roberto Esposito in his 1980 work La politica e la storia. The paper shows the importance of this early reception of Foucault's lessons regarding the formation of the Italian biopolitical current and its specificities. [ABSTRACT FROM AUTHOR]

In this paper, I analyze Hegel's interpretation of Plato's political philosophy (specially the Republic) in certain passages of two specific works: Grundlinien der Philosophie des Rechts and Die Vorlesungen über Platon. I consider two axes of analysis: private property and subjective freedom. The main goal of the paper is to describe the relationship that Hegel establishes with Plato, or at least with the Republic. I show that this dialogue presents nuances with respect to the two axes mentioned and that these nuances imply differences of analysis regarding the Hegelian reading. [ABSTRACT FROM AUTHOR]

In this paper, I inquire into the notion of background in the philosophy of Charles Taylor and seek to complement it with reflections made by Hubert Dreyfus. This notion aims to counteract the cognitive representationalism that Descartes's thought tremendously promoted and that has been largely perpetuated by modern epistemology. Representationalism, for Taylor, makes us open to anthropologies based on ontologies of disengagement (dualism and mechanistic monism), an imprint which decisively influenced modern and contemporary philosophy despite the efforts of different schools of thought that claim to have overcome it. For Dreyfus, the notion of background is linked to our social practices, and Heidegger's controversial "the One" (das Man) is its privileged place of transmission; it is also that which would definitively collapse the Cartesian representationalist legacy. [ABSTRACT FROM AUTHOR]

Clinical judgement has become a central topic in both medicine and the philosophy since the 1960s. With the development of evidence-based medicine in the 1990s, clinical judgment is expected to be more sensitive to the needs and preferences of patients in the face of threats from positivist approaches that are considered to neglect individuality. This paper addresses this problem in the light of a philosophy of medicine that is more sensitive to the historical components of epistemology, ontology, and ethics. The analysis is directed to the 19th century in order to elucidate the tensions about the place of medical knowledge and the commitment, for the sake of professional improvement, to provide clinical judgment with new methods. This trip to the past is useful to understand the current transformations in the field of medicine, especially the way in which they help constitute new types of patients, new types of professional ethos, and new forms of relationship between these actors. [ABSTRACT FROM AUTHOR]

This paper is motivated by the problem of collective responsibility for the actions committed by our ancestors and by the question about the legitimacy of demands for forgiveness. Turning to the conceptual universe of Hannah Arendt, this argues for the exercise of the capacity for judgment as a catalyst for both the demand for forgiveness and collective responsibility. Forgiveness is thus presented not only as a moral category but as fundamentally political one, essential for reconciling with what has happened and for looking to the future with hope. [ABSTRACT FROM AUTHOR]

The first part of this paper explains the praxeological interpretation of the noological concept of act. The second part describes Antonio González Fernández's criticisms of that notion. His objection consists in pointing out that acts cannot be considered real things, but only the arising of these. From this observation on noology, González Fernández not only gives rise to his praxeology (also known as hiparqueology), but also his philosophical system begins to be questioned for not explaining what acts are, in the world of facts, beyond the assumption that they are there, despite being invisible. In the third and last section, some hypotheses are presented to address objections to the praxeological concept of act, such as the one mentioned above and the apparent circularities and possible contradictions within the praxeological system. [ABSTRACT FROM AUTHOR]

This paper offers a systematic and doxographical reconstruction of the phenomena of delay and lateness in Martin Heidegger's thought between 1919 and 1930. In the first section, we trace the ambiguities that permeate the nominalization and formalization of delay in order to thematize immediately after the disruptive structure of four modes of delay understood as constitutive within Heidegger's early work. We account for the way in which delay carries an illuminating potential that phenomenologically ensures the evidencing of the constituent dimension. In the second section, we descend to the immanent transformations of Heidegger's philosophy in order to account for two possibilities of philosophy's self-understanding on the basis of delay and lateness, precisely from two modes of relation with the constituent dimension of the appearing: on the one hand, a mode marked by crepuscular lateness, and on the other hand, an executive mode based on auroral delay. [ABSTRACT FROM AUTHOR]

Although some have attempted to rethink the subject of technology from the perspective of Søren Kierkegaard's philosophy, there hast not yet been a direct dialogue with the transhumanist position. In this paper, we propose a new approach, understood as a criticism, from the thought of Kierkegaard to transhumanism and its concept of singularity. We, first, analyze the way in which transhumanists understand the concept of singularity and what its limitations are; then, with the help of Kierkegaard's philosophy, we argue that the only possible and real singularity is the human person as a primordial relationship, source of anguish and freedom, sin and love, and spirit. We also argue that this relationship cannot be reproduced by any artificial creation. [ABSTRACT FROM AUTHOR]

In this paper, I claim that the distinction between "philosophy" and "spirituality" can be a key for understanding Foucault's work, assuming that his philosophy and historical thought do possess a "spiritual dimension." For this purpose, I analyze the figures of transgression and pensée du dehors of the archaeological period, the figures of resistance and criticism as reflexive indocility of the genealogical period, and the fold of the ethical period. I determine whether they can be considered a spiritual dimension that promotes être autrement. [ABSTRACT FROM AUTHOR]

In this paper, I present the step from isomorphism to isodynamism in Gilbert Simondon's philosophy. For this, I first explain the isomorphism argument and some of its implications and critiques. Then, I discuss some elements of Simondon's individuation theory regarding being and becoming. Lastly, I analyze this change from isomorphism to isodynamism and I offer examples of some possible derivations of isodynamism. Basically, this process involves a change in perspective, from structural similarity to operational analogy--for example, between different levels of being (physicochemical, biological and psychosocial). [ABSTRACT FROM AUTHOR]

This paper seeks to describe F. H. Jacobi's critique of transcendental philosophy concerning the problem of affection and the thing in itself. This critique attributes to Kant's thought an idealism incompatible with any notion of realism. Jacobi's interpretation, however, rests on an ignorance of the methodological-transcendental nature not only of the terminology involved in the problem of affection, but of the whole Kantian reflection about knowledge. The exegetical model of the two aspects view has provided instruments that allowed for a hermeneutical reconstruction of the problem of affection and put in evidence the methodological mistake present in Jacobi's critique. [ABSTRACT FROM AUTHOR]

In this paper, I interpret the first four sections of Human, All Too Human I to argue that Nietzsche's philosophy has diagnostic and therapeutic ambitions. In the first section, I show that his philosophy is psychological. In the second section, I illustrate the descriptive psychology of Nietzsche's philosophy, for which metaphysical doctrines rest on psychological misunderstandings and highly valued sensations and conceptions are based on selfish motives and mistakes of reason. In the third section, I argue that Nietzsche's philosophy is also medical and intellectualist: his inquiry into human psychology allows him, first, to diagnose two types of illnesses, one caused by scientific knowledge (existential illness) and the other caused by metaphysical doctrines (nervous illness), and second, to cure both types of diseases by eliminating their causes with this same scientific knowledge. [ABSTRACT FROM AUTHOR]

This paper analyzes the foreword to the Science of Logic (WdL) from 1812. It answers the following questions: what is WdL about? What is the logic in the Science of Logic? Is the term "logic" just a substitute for "metaphysics" or, rather, is WdL the inception of a completely new discipline, quite different from metaphysics in the traditional sense? I reach the conclusion that, in WdL, logic is the development of the concept expressed as social freedom. [ABSTRACT FROM AUTHOR]

This paper puts forward an interpretation of three decisive dreams that shook Descartes taking as a starting point what Heidegger called another beginning of philosophy in horror (das Erschrecken). On the one hand, it will be shown how Descartes's nightmares opened the possibility of an initial way of thinking. On the other hand, it will be discussed how Descartes recoils from this possibility. By linking the hidden dimension of being to the demonic realm, Descartes seeked refuge in a calculating thought based on a truthful God who guarantees the availability of being. The analysis of dreams proposed here seeks to draw attention to a background that will help explain what Descartes is seeking refuge from when he builds his scientific structure and what avenues remain open in the subsoil of his thought. [ABSTRACT FROM AUTHOR]

This paper sets out to examine and respond to Leibniz's objection to E1p2 and E1p5. The objection is well known: it is false, according to Leibniz, that two substances of different attributes have nothing in common (i. e., E1p2) and, consequently, that in nature there cannot be two or more substances of the same attribute (i. e., E1p5). Here I claim that E1p2, and therefore E1p5, resist Leibniz's objection. To do so, I first address the meaning and function of E1p2 in order to determine two possible contexts in which the demonstration is valid: the context delimited by the Cartesian doctrine of the principal attribute, and the scholastic context of the logical doctrine of essential diversity. Second, I examine Leibniz's objection, by which I determine more precisely the epistemic framework of both E1p2d and Leibniz's objection. Third, I propose a critical analysis of Leibniz's objection to show that, although this objection has some semblance of validity, if we consider only what Spinoza stated in the definitions and axioms prior to E1p2, it entails a contradiction. Finally, I indicate the most difficult point in the proof of E1p2 in order to propose a small rectification that renders it immune to Leibniz's objection. [ABSTRACT FROM AUTHOR]

The idea of classicism is one of the most used categories in the world of the arts and of philosophical aesthetics. However, the variety of its uses has caused the term to present difficulties of interpretation and ambiguities to those who study classicist art or literature. This paper intends to introduce some clarity and distinctness in the discussion about the idea of classicism. To do this, we first deal with the questions that concern its historical genesis, dissociating it from the similar, but essentially different, concept of the classical. Second, we offer a characterization of its structure through a systematization of its four main senses as they are commonly used in the bibliography on the subject. In this way, classicism presents itself to us as the problem of articulating the different philosophical conceptualizations that have been adopted about the classical. [ABSTRACT FROM AUTHOR]

My aim in this paper is to examine some of the distinctive facets of human action in Spinoza's philosophy and show their intrinsic connection with each other. By analyzing in detail how Spinoza addresses different aspects of human action in his main work, the Ethics, it is possible to notice that for him free human agency implies two interrelated features: on the one hand, the adequate knowledge of the causes that determine it, and, on the other hand, a growing capacity to impact with greater power the scenarios in which it takes place. Thus, in contrast with quietist and passive readings, I show in the following that the two aforementioned characteristics are part of the Spinozian philosophical conception of agency as such. By pursuing this line of thought, it is also possible to establish a link--not always noticed in the secondary literature--with some of the central lines of thought contained in the Theological-Political Treatise. In discussing these theses, I advance the idea that the Spinozian conception of human agency involves a serious readjustment of the metaphysical vision of the agent, a change in her conduct and ethical practices, and an altogether different conception of politics and religion. [ABSTRACT FROM AUTHOR]

This paper clarifies Gilbert Simondon's notion of information by presenting the historical-epistemological context from which it emerges, as well as the solutions it presents to the conceptual problems of the time. I give special attention to the conceptualizations proposed by cybernetics, information theory, and biology. In addition, the conceptual changes of Simondon's notion of information are analyzed in accordance to three of the main moments of his thought (classified by Juan Manuel Heredia): a) 1944-1958, b) 1959-1968, and c) 1968-1983. This gives a fuller sense to the meaning of information in Simondon's work. [ABSTRACT FROM AUTHOR]

In this paper, I address the dispute between normativism and descriptivism by focusing on the arbitration problem. For this, I propose to take into account the discussion on the collapse problem that has taken place recently in the philosophy of logic. My proposal maintains, on the one hand, that human reasoning, as a social practice, is an essentially regulated activity and, on the other hand, that formal systems of reference in the psychology of reasoning are the result of various processes of reflective equilibrium. This makes it possible to defend the normative role of formal systems as a standard for human reasoning. Furthermore, I argue that the adequacy of a formal system is marked by the specific contexts of reasoning. Thus, I defend normative pluralism regarding formal systems of inference within the framework of empirical studies on human reasoning. [ABSTRACT FROM AUTHOR]

This paper explores the relationship between theology and philosophy through an analysis of the first fragment of Walter Benjamin's On the Concept of History. Benjamin uses the allegory of an automaton that always wins at chess, but is secretly controlled by a dwarf, to illustrate how "historical materialism" depends on theology for its success. This paper explores Walter Benjamin's concept of theology as a means of escaping totalitarianism. It analyzes various theological ideas, such as inversion, recapitulation, recollection, the hunchbacked dwarf, redemption, nihilism, pure violence, and unwritable life, as indicators of the messianic Kingdom. By examining these theological concepts, the paper sheds light on how the marxist idea of a classless society is a secularization of the messianic Kingdom. [ABSTRACT FROM AUTHOR]

Multiple experimental studies have highlighted the potential role that epigenetic alterations may play in the onset and stabilization of diseases. These investigations have led to the emergence of a new discipline known as epigenetic epidemiology. This paper has two fundamental aims. Firstly, to analyze and clarify the main epistemological, ontological, and methodological difficulties faced by the articulation of this new scientific discipline. Secondly, to articulate an alternative and innovative philosophical framework based on scientific pluralism that will ultimately allow epigenetic epidemiology to be integrated into current medical practice. [ABSTRACT FROM AUTHOR]

This paper proposes a reinterpretation of Arendt's political thought from the ecological perspective in the context of the crisis that arose from the emergence of the modern world. Firstly, this crisis is described as stemming from the following reasons: the great transformation of the human condition by technology, the displacement of common sense and sensitive knowledge by science, and the possibility of annihilation of life on Earth. Secondly, the paper points out the way in which Arendt redirects this situation towards a phenomenology of public space. Finally, the work shows how the foundations for looking after the Earth in the public sphere can be found in our sensitive roots to the Earth and in its way of appearing. [ABSTRACT FROM AUTHOR]

This paper analyzes Butler's theory of performative acts and her criticism of a substantialist or essentialist theory of gender through the Leibnizian theory of intentional action, with the aim of showing that we cannot dissociate performativity of intentionality, nor, consequently, of a practical understanding of personal identity. To achieve this goal, I proceed as follows: first, I analyze Butler's theory of gender and her notion of performativity through her critique of naturalistic or essentialist theories of gender; second, I confront her theory of performativity with the Leibnizian theory of intentional actions and his notion of moral agency; third, I sketch two conclusions: 1) we can only talk about performativity in terms of intentionality, and 2) talking about performative acts does not imply dissociating gender from our personal identity. [ABSTRACT FROM AUTHOR]

This paper aims to show that global justice discourse, as it has been developed in a liberal frame, is unable to provide a satisfactory response to the global inequality problem. This thesis relies on the subjection of the tradition of political and economic liberalism to the socioeconomic capitalist frame, and on its optimism regarding law discourse, which, instead of strengthening, limits its possibilities to provide adequate structural responses. For this purpose, I have made a conceptual analysis of the contents of written documents; since my approach consists of a theoretical research, I have given priority to documental sources. [ABSTRACT FROM AUTHOR]

This paper has two specific goals. The first is to demonstrate that the theorem in Metaphysics T 9, 1051a24-27 is not equivalent to Euclid's Proposition 32 of book I (which contradicts some Aristotelian commentators, such as W. D. Ross, J. L. Heiberg, and T. L. Heith). Agreeing with Henry Mendell's analysis, I argue that the two theorems are not equivalent, but I offer different reasons for such divergence: I propose a pedagogical-philosophical reason for the Aristotelian theorem being shorter than the Euclidean one (and the previous Aristotelian versions). Aristotle wants to emphasize the deductive procedure as a satisfactory method to discover scientific knowledge. The second objective, opposing some consensus about geometrical deductions/theorems in Aristotle, is to briefly propose that the theorem, exactly as we found it in Metaphysics and without any emendation to the text (therefore opposing Henry Mendell's suggested amendments), allows the ancient philosopher to demonstrate that universal mathematical knowledge is in potence in geometrical figures. This tentatively proves that Aristotle emphasizes that geometrical deduction is sufficient to actualize mathematical knowledge. [ABSTRACT FROM AUTHOR]

The writings of Jean-Marie Schaeffer stand out among those of other French philosophers because they not only emphasize the relevance of the evolutionary approach within philosophical reflection, generally completely discredited in intellectual circles linked to continental philosophy, but because they introduce it into aesthetic research, which is even less frequent among philosophers in general. In Schaeffer's research, this approach makes explicit the existence of a meeting point between, on the one hand, the philosophical critique of anthropocentrism and animal ethics, and, on the other hand, aesthetic analysis. As I argue in this paper, in light of Shaeffer's reflections some important implications of the theory of biological evolution in the problematization of the assumption of a human moral superiority within philosophical aesthetics become evident. [ABSTRACT FROM AUTHOR]

This paper deals with the notion of being according to Maurice Nédoncelle. Firstly, I explain this French personalist philosopher's general concept of human interrelationship, after which I present a general idea of Nédoncelle's metaphysics. Then, I discuss his conception of being as a transcendental relation. I claim that Nédoncelle's conception of being is coherent with personalist claims about the nature of the person. [ABSTRACT FROM AUTHOR]

The paper tests a simple but fascinating hypothesis, namely, that racism is a strictly modern reality. We will not find specifically racist theories before the eighteenth century. We also intend to establish a suggestive contrast with Spanish thought of the 16th century. The goal is to corroborate an issue that, perhaps, will amaze more than one: the verifiable circumstance that racism is absent in the doctrines of the jurists, moralists, theologians, and humanists (as well as early ethnologists) of imperial Spain in the 16th century. [ABSTRACT FROM AUTHOR]

The encounter between Heidegger and Jaspers soon turned into a deep friendship. It is due to this closeness that their thoughts share in many cases common starting points, but also radical divergences. It is precisely around the phenomenon of the people that this paradoxical relationship becomes clearer. The supranational people and the people of being are, as it I argue in this paper, two irreconcilable senses of the understanding of the community. [ABSTRACT FROM AUTHOR]

This paper proposes a recentralization of Merleau-Ponty's political thought in order to give account, not only of a local aspect of his philosophy, but rather of a privileged interpretative key to understand the author's work as a whole. In this sense, we will argue in favor of the existence of an intimate relationship between phenomenological reduction and the internal logic of revolutionary processes. According to our reading, this relationship leads to the author's critical thinking of history and being-in-the-world. [ABSTRACT FROM AUTHOR]

This paper analyzes the problem of the praxis of freedom in consideration of its opposite, inevitableness/necessity. I propose a way to overcome the unilateral perspectives that presuppose an alternative between these two phenomena, emphasizing only one of them as determining action. Through an analysis of Maurice Blondel's philosophy around L'action (published in 1893), I present the possibility of analyzing opposing phenomena from the concreteness of praxis as non-contradictory opposites. At the same time, the possibility of establishing a philosophy of the concrete that maintains the links between opposites as polar tensions is shown as an alternative to the intellectualist currents that postulate contradiction as a general ontological principle. [ABSTRACT FROM AUTHOR]

This paper seeks to restore the questions that led Husserl to capture the morphological essence of phantasy and its modalities and to fix each of its essential features. Despite the early stabilization of the definition of phantasy as a type of intuitive, simple and non-positional presentification, the literature on the subject is still opaque regarding the way in which this type of experience is constituted in internal consciousness and in relation to the criteria that allow to distinguish it from other more or less close phenomena, such as perception, memory, image-consciousness or imagination, among others. Establishing the genesis and evolution of this concept will enable not only to clarify these opacities, but also to shed light on those other spheres of experience in which phantasy plays a substantial role, such as the intuition of essences, empathy, or aesthetic contemplation. [ABSTRACT FROM AUTHOR]

The aim of this paper is to examine the relationship between riddles, education, and philosophy that Clearchus of Soli proposes in fr. 63W. I begin by analyzing the definition of "riddle" given in fr. 86W. I will argue in favor of the following claims: (1) a riddle (grîphos) is different from an enigma (aínigma); (2) a riddle is similar, in a certain way, to a dialectical problem; (3) there is a relationship between riddle and aporia. Then, taking the examples of riddles transmitted in the fragments of the treatise On Riddles into account, I will try to explain what the exact relationship between riddle, education, and philosophy could be. [ABSTRACT FROM AUTHOR]

This paper uses the critical reflections of Jeffrey Barash on the matter of the symbol in the works of Paul Ricoeur. The interpreter, interested mostly in the locus of collective memory that can be found in Memory, History, Forgetting, considers the urge of abandoning Husserl's concept of analogy, used by Ricoeur. For this purpose, he draws our attention to the concept of symbol that Ricoeur avoids developing in the context of the discussion on memory. Consequently, he researches the background of the matter in Freud and Philosophy (1965) and Time and Narrative (1983-1985). In this paper, I will try to show that the course imparted in Chicago in 1975, Lectures on Ideology and Utopia, is the appropriate work to answer from the perspective of symbolism to the problems of the constitution of collective memory through the contribution made by Ricoeur in his work on ideology. [ABSTRACT FROM AUTHOR]

The aim of this paper is to propose a scheme of conscious life that allows us to recognize three constitutive moments of the Levinasian subjectivation process: il y a, jouissance and éthique. Presenting such moments will provide an understanding of subjectivity as a development which is done based on its relationship with transcendence. It will be seen that this term (transcendence) means, firstly, a relationship with sensitive outward experience and, subsequently, a relationship with the Other or an ethics. When describing the different stages indicated, not only the elements of nonobjective processes will be presented--a general reading of Levinasian phenomenology will also be provided by describing different moments that occur within the conscious life and constitute it. [ABSTRACT FROM AUTHOR]

One of the most significant contributions of the application of the analytical method in Wittgenstein's later work consists in the differentiation of the grammatical, semantic, and pragmatic structure of statements in the first and in the third person which express the feelings and experiences of human beings. His analysis aims to show the difference in meaning and understanding between statements of the form "I am depressed" and "Arthur is depressed". This paper is oriented to show the theoretical implications of Wittgenstein's study, which validates and legitimizes the specificities of psychiatry and psychology as sciences of different types from that of natural sciences, which are configured according to different language games and require interpretive observation and understanding of the significant expressions of the affective life of human beings, such as language, actions, and symbolic figures. With this analysis, Wittgenstein opens a communication channel between analytical philosophy and hermeneutics for the studies of human beings. [ABSTRACT FROM AUTHOR]

Kant's moral philosophy intends to be an articulated project between metaphysics of morals and practical anthropology. In the works in which he undertakes the task of grounding his metaphysics of morals, namely, The Groundwork of the Metaphysics of Morals and the Critique of Practical Reason, Kant insists that he borrows nothing from anthropology to support this grounding, whereas in his two other most important practical writings, the Religion Within the Boundaries of Mere Reason and the Metaphysics of Morals, Kant applies his metaphysics of morals to anthropology. By discussing Kant's idea that empirical happiness is an essential end for every human being, and that his metaphysics of morals is just incoherent without denying rationality and freedom to every sensible incentive, this paper problematizes the possibility of the articulated project of Kant's moral philosophy. [ABSTRACT FROM AUTHOR]

One of the most complex and, at the same time, most important philosophical categories in Kierkegaard's thought is that of "repetition". To this notion Kierkegaard devotes one of his first pseudonymous works, namely, Repetition, by Constantin Constantius. This paper, firstly, explores the concept of "desperate and failed repetition" that plays an important role in Kierkegaardian irony. Secondly, it shows some parallel aspects found in Repetition and in Goethe's novel, The Sorrows of Young Werther; this connection allows for a better understanding of both works regarding despair linked to a failed repetition. [ABSTRACT FROM AUTHOR]

This paper compares the concepts of "spirit" and "dialectic" in Hegel's Phenomenology of Spirit and Kierkegaard's The Sickness unto Death respectively. For this purpose, I delve into the way in which both philosophers understand these two concepts. The aim of this comparison is to detect whether there is some kind of relationship between the two concepts that could bring Hegel and Kierkegaard closer to each other. [ABSTRACT FROM AUTHOR]

This paper aims to prepare a broad discussion with general linguistics that would be articulated in the form of a critique (in the Kantian sense). The framework of this preparation will be the implicit dialogue that arguably took place between Heidegger and late modern linguistics. To carry out this preparation, I provide a brief definition of what is understood by late modern linguistics. I also present its constitutive features and what internal problems can be observed in it from Heidegger's perspective. Finally, I deal with one of its fundamental features, namely, the problem of the distinction between the linguistic and the extralinguistic, which is discussed from the perspective of an interpretation of the Heideggerian analysis of some verses by Hölderlin. [ABSTRACT FROM AUTHOR]

This paper examines Gilles Deleuze's reading of Immanuel Kant's "Critique of the Aesthetic Power of Judgment". We will show a) that the author holds an interpretative thesis according to which the third Kantian Critique would not be a complement but rather a foundation of the previous ones, inasmuch as the determined agreements of the first two Critiques presuppose the possibility of an indeterminate agreement between the faculties; b) that the demand for a genesis of the sensus communis by Deleuze can be summed up in three requisites: discordance, contingency, and vivification; and c) in which senses Deleuze considers that the aforementioned requirements are satisfied in the Kantian text. [ABSTRACT FROM AUTHOR]

According to some contemporary philosophers of language, the Frege-Geach argument raises a genuine objection to semantic expressivism. In this paper it is argued that an effective way to confront and overcome this argument is by modifying the classical conception of expressivism. Both classical and minimal expressivisms are examined and a version of the latter is proposed. This version overcomes the objection derived from the Frege-Geach argument and has the advantage of including within the spectrum of expressionism theories that clearly have the same "spirit" but that the classical characterization leaves out. [ABSTRACT FROM AUTHOR]

Western thought assumes the existence of a unitary and solid Self that plays a key role in value creation and provides the basis of freedom, self-knowledge, and authenticity. However, is there really a unitary Self that only refers to itself? Is the Self responsible for controlling what happens inside it? Or does it miss something? Can self-exploration reveal puzzling elements of its inner configuration? Is it possible to nullify and ultimately extinguish the Self? The aim of this paper is to provide possible answers to these and other questions that arise from the analysis of some of the most significant contributions of both the Western and Buddhist traditions regarding the study of the Self. [ABSTRACT FROM AUTHOR]

J. Butler has dealt with politics and the problem of social transformation since her early works. Her interest in these topics has been linked to the phenomenology of field (the field of language, of the body, or the political field itself), but her work has also been linked to psychoanalysis, with which she has had a fruitful dialogue (especially with Freud and Lacan). In this paper, I show, firstly, that a field is marked and receives its necessary mobility from the constitutive outside. Secondly, I show that Butler makes a "à la Freud" reading of the psyche which she interprets as a field traversed by the economy of melancholy. Melancholy is not a psychic phenomenon but a structure and a fundamental event of the psyche and its formation. This event inaugurates a field marked by the ambivalence between the loss of the Other and the interpellation open to the Other, and marked by vulnerability as well, since the activity of agency and the passivity of receptivity cannot be distinguished. This indistinguishability or ambivalence is thought by Butler to be the starting point for a different way of doing politics. [ABSTRACT FROM AUTHOR]

When addressing the first principles of the science of being and physics, Aristotle presents a special kind of proof in favour of the principle of non-contradiction and the principle of movement. This paper explores the nature of such proofs and tries to show important parallels between them. Indeed, in both cases Aristotle makes use of dialectical arguments which aim to demonstrate that whoever denies these principles necessarily assumes a series of commitments related to language that involve the very principles in question. Thus, both series of arguments exhibit transcendental aspects, which, especially regarding disputes with the monist, have been often overlooked, and which illustrate the scope of dialectics when it comes to opening the way towards the first principles. [ABSTRACT FROM AUTHOR]

This paper puts forward a threefold proposal relating to the ethics exposed by Henry Thoreau in Walden: (1) the definition of his concept of luxury, in light of how the subject has been approached from various historical and philosophically relevant positions; (2) the recognition of poverty as a fundamental concept for Thoreau's ethical proposal in Walden and the aims of thoreauvian economy, and (3) a reading of Walden as a structured text that goes from the individual requirements of human life to social and cultural necessities. These three points will be connected through the critical practice of voluntary poverty that Thoreau argues for, in the sense of a pragmatic doubt about the habits and search for the necessary elements of life. [ABSTRACT FROM AUTHOR]

This paper argues that two claims usually included in any minimally detailed presentation of the epistemic closure principle are inconsistent. The first claim states that the closure principle explains how we extend our knowledge through deduction, while the second claim states that the closure principle is different from another epistemic principle, namely, the principle of transmission. The attempt to offer a correct diagnosis of reasonings such as the one involved in Dretske's zebra case is an instance of a discussion in which the distinction plays a role. To defend my position, I first introduce the distinction between closure and transmission following the standard presentation. Second, I introduce the main motivations behind the principles; in particular, I establish that the main motivation behind closure consists in explaining the phenomenon that we extend our knowledge through deductive reasoning. Third, based on the identification of a restriction on any plausible formulation of closure capable of explaining this phenomenon, I cast doubt on the distinction between this principle and transmission. I conclude that any formulation of the epistemic principle of closure which satisfies its main motivation collapses into the epistemic principle of transmission. [ABSTRACT FROM AUTHOR]

Despite the postmodern image of a smooth and borderless world, physical barriers currently represent one of the most important instruments of political articulation of the statal space. However, several ethical and political problems arise from it. This paper presents a philosophical critique of teichopolitical rationalities, namely, the politics of walls. The first section analyses two ancient teichopolitical paradigms. The second section analyses the wall as an element that nullifies the image of a global borderless world. The third section deals with the wall as a protective instrument of the statal body. The fourth section highlights the ethical and political problems produced by walls. In the fifth section we argue that walls represent a spectacularized form of sovereignty. In the conclusions I summarize the results and suggest that teichopolitical logics foment a feeling of paranoia on a global level. [ABSTRACT FROM AUTHOR]

Evolutionary functional theories about morality assume that morality has been evolutionarily selected because it produces a cooperative and pro-social effect (selected effect functional theory, SE). This assumption wrongly implies that the trait which produces the selected effect is fully known. Furthermore, a SE theory does not seem to explain the peculiarities of moral thought, which are mostly synthesized in the features of moral judgment: its authoritative and inescapable character (practical clout). This paper provides an alternative SE explanation and argues that a causal role functional explanation (CR) is also necessary because this kind of explanation establishes the way the selected effect interacts with basic human evaluative propensities, which not only makes it possible to give an account of the practical clout of moral judgment, but of the phenomenon of moral ambivalence as well. However, the connection between reason and emotion and their influence on morality remains unexplained. [ABSTRACT FROM AUTHOR]

This paper presents philosophical perspectives related to the concept of boredom (Langeweile) from the point of view of its forms ("because of...", "in...", "one gets bored") and structural modes (leaving empty spaces and postponing) as developed by Martin Heidegger in his lectures at the University of Freiburg during the winter semesters of 1929 and 1930. We highlight a philosophical stance often overlooked in comparison to more traditional positions in Western philosophical thought--through the proposed hermeneutic-phenomenological processes, this will allow us to interweave their philosophical images with cinematographic narratives that enrich the factual understanding of modernity. For this reason, we assume boredom and its essence, "tediousness" (Langweiligkeit), as the fundamental mood (Grundstimmung) of our era, thus permitting other mobilities of thought that warrant a study of phenomena relating to cultural entertainment as a symptom of the modern disease that distances Dasein from meeting, questioning, and self-care. [ABSTRACT FROM AUTHOR]