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The article discusses Lorenzo Giovannetti's book on Plato's philosophy, specifically focusing on the intertwining of being and logos in Plato's thought. The book covers three main themes: the theory of forms, the definition of knowledge as perception and its critique in the Theaetetus, and themes from the central digression in the Sophist. Giovannetti argues for a realist interpretation of Plato's philosophy, contrasting it with the sophistical view of truth and reality. The book offers insights into Platonic metaphysics, epistemology, and philosophy of language, and provides a macro-level account of Plato's thinking. [Extracted from the article]

This study raises the question whether it is possible, in Xunzi's 荀子 view, for someone who has gone through moral transformation to backslide. I consider three possible interpretations. On the first interpretation, one's dispositions are transformed by environmental forces. Backsliding is possible and likely. I rule out this interpretation because it is inconsistent with other aspects of Xunzi's thought. On the second interpretation, one's kind-determining constitution is transformed from a neutral constitution to a moral constitution. Backsliding is not possible because one has acquired a moral constitution that is insusceptible to bad environmental influences. On the third interpretation, to be transformed is to have accumulated significantly more moral knowledge than ordinary untransformed people. Backsliding is possible but unlikely. I will then explain why it is difficult to adjudicate between the second and third interpretations and suggest further issues in Xunzi's thought that need to be investigated. [ABSTRACT FROM AUTHOR]

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While the recognition of context as a dynamic construct is pervasive, the process of selecting context during utterance comprehension in real time remains largely unexamined. This paper addresses this issue by exploring the dynamism of context as part of joke interpretation. We assume a relevance-theoretic definition of context understood as a set of mental representations involved in inferential processes that operate on a propositionally incomplete linguistic form and yield a speaker-intended meaning, consisting of the explicit and implicit import. We also adopt a model of joke comprehension combining the standard notion of incongruity resolution with that of weak communication, positing that when the punchline comes there is a broad array of assumptions that suddenly become manifest to the hearer, as a result of which he experiences an effect of inferential overload. This effect hinges on the ability to obtain access to, or to inferentially construct contextual assumptions that were previously not immediately accessible to the hearer or not represented in their cognitive resources at all. By analysing jokes of various structure (with or without a build-up, one-liners) we explore details of the dynamism of context selection and construction, in which the hearer's encyclopaedic knowledge is essential. We provide arguments in favour of the view of context as an entity dependent on the hearer's mental representations, inferential abilities and the universal drive to maximize relevance in utterance comprehension. [ABSTRACT FROM AUTHOR]

Cancellability – one of the most important tests for implicatures – has been attacked from different perspectives, and its reliability challenged by several cases and examples in which conversational implicatures seem to be hard or even impossible to cancel. To account for these phenomena, distinct approaches have been advanced aimed at weakening Grice's cancellability test. However, what do we exactly mean when we claim that an implicature cannot be cancelled? Grice pointed out that implicatures are triggered by a possible conflict with the cooperativeness principle, and for this reason it is always possible to opt out of the observation thereof. This theoretical possibility needs to be distinguished from the practical problem of explaining why some implicatures are intuitively less cancellable than others, or even not cancellable. To address this latter – practical – dimension of cancellability, the reasoning and the presumptive premises involved in drawing an implicature and justifying its cancellation needs to be represented and evaluated. This approach will be shown to provide a possible instrument for evaluating the reasonableness of cancellability and its costs. [ABSTRACT FROM AUTHOR]

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Copyright of Actas de Diseño is the property of Facultad de Diseno y Comunicacion, Fundacion Universidad de Palermo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Trans/Form/Ação is the property of Trans/Form/Acao and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article is a book review of "Dansul măștilor. Nietzsche și filosofia interpretării" (The Dance of Masks. Nietzsche and the Philosophy of Interpretation) by George Bondor. The reviewer discusses how Bondor explores the concept of interpretation in Nietzsche's philosophy, arguing that interpretation is the act as such of the will to power. The reviewer highlights Bondor's emphasis on the non-metaphysical nature of the will to power and its role in constructing reality. The review concludes by acknowledging the complexity of Bondor's work and its significance in understanding Nietzsche's thought. [Extracted from the article]

Copyright of Revista de Filosofía (0034-8244) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Síntese: Revista de Filosofia is the property of Sintese: Revista de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Al-Meezan for Law & Islamic Studies is the property of World Islamic Sciences & Education University (WISE) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Are interpersonal comparisons of desire possible? Can we give an account of how facts about desires are grounded that underpins such comparisons? This paper supposes the answer to the first question is yes, and provides an account of the nature of desire that explains how this is so. The account is a modification of the interpretationist metaphysics of representation that the author has recently been developing. The modification is to allow phenomenological affective valence into the "base facts" on which correct interpretation is grounded. To use this extra resource within that theory to vindicate interpersonal comparisons, we will need to appeal rational connections between level of valence and level of desire, which this paper sets out and examines. [ABSTRACT FROM AUTHOR]

The interpretation of Parmenides' Περί Φύσεως is a fascinating topic to which philosophers, historians of philosophy and scientists have dedicated many studies along the history of Western thought. The aim of this paper is to present the reading of Parmenides's work offered by Federigo Enriques. It is based on several original theses: (1) Parmenides was the discoverer of abstract geometry; (2) his critics was addressed against the Pythagoreans rather than against Heraclitus; (3) Parmenides discovered and applied the contradiction and the third excluded principles in the context of his research on foundation of geometry; (4) Parmenides's metaphysical and physical conceptions have their bases in his speculation on geometry; (5) Parmenides used the principle of sufficient reason. Enriques's reading is worth being expounded and discussed within the historical, philosophical and scientific context in which it is inserted. Since Enriques's ideas are not widely known and discussed, my research has the purpose to fill this gap. The article also aims to provide elements to illustrate the discussion on Parmenides in the first half of the last century. [ABSTRACT FROM AUTHOR]

This article models legal interpretation through argumentation and provides a logical analysis of interpretive arguments, their conflicts, and the resulting indeterminacies. Interpretive arguments are modelled as defeasible inferences, which can be challenged and defeated by counterarguments and be reinstated through further arguments. It is shown what claims are possibly (defensibly) or necessarily (justifiably) supported by the arguments constructible from a given interpretive basis, i.e., a set of interpretive canons coupled with reasons for their application. It is finally established under what conditions such arguments provide single outcomes or rather support alternative interpretive conclusions, thus leading to propositions of law whose truth‐value is undetermined. [ABSTRACT FROM AUTHOR]

I argue against a prevailing interpretation of Schopenhauer's account of inner awareness and world-understanding. Because scholars have typically taken on board the assumption that inner awareness is non-representational, they have concerned themselves in the main with how to transfer this immediate cognition of will in ourselves and apply it to our understanding of the world–as–representation. Some scholars propose that the relation of the world-as-will to the world-as-representation is to be understood in figurative or metaphorical terms. I disagree because, for Schopenhauer, inner awareness reveals a genuine philosophical truth. Some scholars also suggest that it is only via analogical transference that one can interpret the world as having the same inner nature as oneself. I disagree and point out the downside of this suggestion. I use both textual evidence and general philosophical considerations to demonstrate that inner awareness, for Schopenhauer, has a representational dimension. Overlooking this point has led scholars to misconstrue how inner awareness relates to world-understanding. I provide an alternative interpretation against figurative and analogical readings. I propose that, for Schopenhauer, we cognize partially a priori that all things are merely different expressions of the same activity that we are acquainted with in inner awareness. [ABSTRACT FROM AUTHOR]

Copyright of Türük: International Language Literature & Folklore Researches Journal / Uluslararası Dil Edebiyat Halkbilimi Araştırmaları Dergisi is the property of Abant Izzet Baysal University, Faculty of Arts & Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Starting from Del Noce’s trans-politica vision of contemporary history, this article argues that Gramsci’s interpretation of Marx’s philosophy of praxis had foreseen main aspects of postmodern ideology. Both postmodern thinking and Gramscism are a way of thinking based on the divinization of immanence just like Marx argued. Therefore, both Gramsci and postmodern ideology have been deeply influencing progressive political culture which is currently hegemonic in the intellectual and academic networks of the West. As a consequence of this fact, Marxism failed on the political level but its historical materialism constitutes the deep grammar of the current system of beliefs of our societies. Nevertheless, the final outcome of the cultural, philosophical and political progressive ideology is nihilism (Del Noce). [ABSTRACT FROM AUTHOR]

Copyright of Zeitschrift für Kulturphilosophie is the property of Felix Meiner Verlag GmbH and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

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The article, written by Motsamai Molefe, explores the purpose of doing philosophy and its intellectual service to humanity. Molefe discusses Kwame Gyekye's views on the nature and function of philosophy, emphasizing conceptual analysis as a way to gain clarity, proper meaning, and understanding of complex issues, leading to a gateway of truth.

Copyright of Alpha: Revista de Artes, Letras y Filosofía is the property of Universidad de Los Lagos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

For many decades, Duhem has been considered a paradigmatic instrumentalist, and while some commentators have argued against classifying him in this way, it still seems prevalent as an interpretation of his philosophy of science. Yet such a construal bears scant resemblance to the views presented in his own works—so little, indeed, that it might be said to constitute no more than a mere phantom with respect to his actual thought. In this article, we aim to deconstruct this phantom, tracing the sources of the misconceptions surrounding his ideas and pinpointing the sources and/or causes of its proliferation. We subsequently point out and discuss those elements of his philosophy that, taken together, support the view of him as a scientific realist of a sophisticated kind. Finally, we defend our own interpretation of his thought against suggestions to the effect that it is oriented towards neither instrumentalism nor scientific realism. [ABSTRACT FROM AUTHOR]

This paper discusses the relation between the transition from authenticity (a technology for shaping identity through the pursuit of originality) to "profilicity" (a technology for shaping identity through the curation, display, and validation of profiles) and the transition towards postmodernist philosophy in the 19th and 20th century. By analyzing core passages from the works of Friedrich Nietzsche, Ludwig Wittgenstein, Jacques Derrida, and Jean Baudrillard, it is argued that their philosophies of interpretation, language-games, signs, and simulation are compatible with modes of identity formation under conditions of profilicity. More specifically, it is suggested that performative, immanent, and constructivist views of interpretation, language, signs, and hyperreality typical of postmodernism correspond to a performative, immanent and constructivist conception of (individual and collective) identity in profilicity. [ABSTRACT FROM AUTHOR]

Copyright of Dialogue: Canadian Philosophical Review is the property of Cambridge University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A raft of recent "philosophical" interpretations have emerged within biblical studies. They have in common the expectation that ideas from the discipline of philosophy will be helpful for understanding the biblical texts. However, the way in which they engage the two varies, and it is their methods that are teased out in this article. I offer a simple trajectory of approaches for works in this area, marked by two ends of characteristic disciplinary habits: using the Hebrew Bible/Old Testament for philosophical reflection and using philosophy for biblical interpretation. In this, the article sketches a much-needed research profile for a lively subdiscipline. [ABSTRACT FROM AUTHOR]

A literary criticism of the book "The Lyric Theory Reader" edited Virginia Jackson, Yopie Prins is presented. It further discusses about that lyricization occludes the categories; exploring the context and potential deficiencies of American literary critic Jonathan Culler's lyric theory; the language of literary works focused on elements that most contribute to a complex interpretation of the poem; and erasing generic differences between poems.

The article deals with the role of classical falsafa heritage in the modern Islamic philosophical discourse. Based on interpretations of texts of modern Islamic philosophers, the authors come to the conclusion about the relevance of the philosophical heritage of the past for the development of directions and methodologies of modern humanitarian knowledge. Conducting a comparative analysis of the doctrines of the Islamic Middle Ages and modern philosophers, the authors substantiate the commonality of approaches to the conceptualization of subjectivity, obligation, and existence. Modern Islamic philosophy is an experience of interaction between philosophy and theology. In Islamic philosophy, ethical questions were posed in connection with the discovery of moral consciousness in man. Human being, defined by moral sense, is understood by Islamic philosophers as a moral sensible being, in which a moral man and a moral society are formed. Exploring this issue, the authors have come to understand the integrity of modern Islamic philosophy, its interpretation as a philosophy of morality and moral philosophy. [ABSTRACT FROM AUTHOR]

This study proposes that Gonzalo de Berceo's "El prior y el sacristán", the twelfth miracle in the collection known as Milagros de Nuestra Señora, is a rejection of heretical beliefs based on interpretations of Aristotelian thought, which flourished throughout Europe in the thirtheenth century. These ideas, for example, questioned the immortality of the soul as proposed by rationalists thinkers who were heavily influenced by Aristotelian philosophy in an interpretation following Averroes's commentaries, which started being translated into Latin in the first half of the thirtheenth century. Aristotelian ideas, particularly those derived from the libri naturales, were condemned as early as 1210 and 1215, when the Iberian origin of some of their protagonists were explicitly addressed by Parisian ecclesiastical authorities. Berceo's response, based on Augustinian ideas on the soul's life after death, is an indication of the Iberian participation in a broader discourse against Aristotelianism. Thus, "El prior y el sacristán" situates Berceo's work in the larger European context of the thirtheenth century. Finally, Berceo's main point of departure for his response is found in eschatology, which he elaborates following Julian of Toledo's Prognosticon futuri saeculi (c. 688). [ABSTRACT FROM AUTHOR]

Copyright of Revista Derecho del Estado is the property of Universidad Externado de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

How can there be so much apparent disagreement about what race is, when there is so much agreement on the facts surrounding race? In this paper, I develop this puzzle and consider several interpretations of work in the philosophy of race to try to answer it, several ways of understanding what the metaphysics of race is doing. I consider and reject the possibility that apparent disagreement is metaphysically substantive, and I also consider and reject the view that apparent disagreement primarily reflects semantic disagreements. Instead, I suggest that apparent first‐order disagreement over the existence and character of race is a part of a broader, metalinguistic negotiation or conversation about how racial terms can or ought to be used, and I note a range of considerations—including semantic, pragmatic, epistemic, and ethical—that properly play a role in this discussion. [ABSTRACT FROM AUTHOR]

This article aims to explore and lay out crucial aspects of the interpretation of the Hegelian philosophy offered by the American thinker Richard Dien Winfield. Winfield works out an innovative line of interpretation that decisively ties Hegel to a non-foundational type of philosophical epistemology with significant consequences concerning the concept of objectivity in both theoretical and practical philosophical investigation. The article attempts to reconstruct this line of interpretation and assess its argumentative force, in view of an array of epistemological problems regarding theory construction in political philosophy. On this account, the principal question is whether the special brand of epistemological non-foundationalism ascribed by Winfield to Hegel is actually in a favorable position to successfully tackle with these problems. [ABSTRACT FROM AUTHOR]

Martinich has long worried about how Hobbes can consistently theorize sovereign-making covenants, and how those can be reconciled with various Biblical covenants. The inference that because some contemporary interpreters of Hobbes understood his theory to mean X, Hobbes's theory did mean X, or Hobbes intended it to mean X, is not supported by any sound theory of interpretation. Martinich worries that Hobbes should, but concludes that he cannot because the Biblical accounts do have God as a party to some covenants, and Hobbes's Christian readers would find implausible any attempt to reinterpret those covenants otherwise. [Extracted from the article]

Copyright of Excerpta et Dissertationibus in Sacra Theologia is the property of Servicio de Publicaciones de la Universidad de Navarra, S.A. and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper examines philosophical debates about concepts of biodiversity, making the case for conceptual pluralism. Taking a pragmatist perspective, I argue that normative concepts of biodiversity and eco-centric concepts of biodiversity can serve different purposes. The former would help stress the values of local communities, which have often been neglected by both early scientific approaches to conservation, and by policy makers prioritizing the political or economic interests of specific groups. The latter would help build local research programs independent of pressures from economic or political actors. I employ a case study on environmental research on walnut forests in Kyrgyzstan in support of my argument. Against tendencies to frame different understandings of biodiversity in terms of geographical areas, I propose an interpretation drawing on the philosophy of ecology. Adherence to environmental pragmatism enables a sufficiently complex picture of developing environmental research in the area, capturing issues about scientific framings and local understandings. [ABSTRACT FROM AUTHOR]

Copyright of Universitas Philosophica is the property of Pontificia Universidad Javeriana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this regard, 'Sri Har a criticizes the Nyaya, in what Mills suggests to be yet another expression of skepticism about philosophy - this time, of the mystical sort. Ethan Mills, Three Pillars of Skepticism in Classical India: Nagarjuna, Jayara'si, and 'Sri Har a. Ethan Mills, Three Pillars of Skepticism in Classical India: Nagarjuna, Jayara'si, and 'Sri Har a. [Extracted from the article]

Growing efforts to digitalize newspapers present biblical scholars, especially those interested in "Reception History" or "Popular Interpretation", with a potentially rich resource. This experiment analyzes a clear "biblical" term, namely "Plowshare" (including a few variant spellings), with regard to its' use in the New York Times between 1940 and 1990. The sheer number of uses (over 1200) and the variety of contexts for its' use, is revealing. What emerges from the heavily politicized use of the term is that (a) it is virtually always understood to be a biblical reference to peace and peacemaking, but (b) there is a wide variety of perspectives as to whether it is an ethical maxim or an unrealistic "fantasy" in the face of hard political "realities". Finally, using the two terms "swords" and "plowshares" together began to clearly emerge in the 20th century as a pious alternative to "guns and butter", taking on the same "either/or" interpretation. Thus, studying Biblical interpretation in the popular press may offer an important tool in assessing "popular ideas" in specific contexts of world events or cultural contexts. [ABSTRACT FROM AUTHOR]

There has been a dynamic development of Islam in contemporary Indonesia as seen from the approaches to interpreting the Quran. One of the trends of thought is traditionalism, which is commonly perceived as a broad category of the school of thought. There is no single entity called traditionalism since it takes on different faces. With specific references to M. Quraish Shihab, Abd Muin Salim and Nashruddin Baidan, this article aims to study all these traditional Muslim thinkers' views on Quran interpretation by employing a historical approach. The study mainly focuses on, first, the continuity and changes concerning elements initially derived from some sources and elements developed originally and secondly, on response to modern Western legacies of social sciences and humanities approaches. This article will argue that critical traditionalism constitutes many faces. This trend of a mode of thought is viewed from its followers' insisting on the sufficiency of traditional sources of interpretation, based on argumentations set up primarily by classical Muslim scholars, rationalising traditional argumentations and critical response and clarification to Western approaches in interpreting the Quran. [ABSTRACT FROM AUTHOR]

Copyright of Logos: Anales del Seminario de Metafísica (1575-6866) is the property of Universidad Complutense de Madrid and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article focuses on the autonomy of interpretation. It mentions to what extent the work of art can be said to be autonomous if interpretation plays a crucial part in constituting it, and the works of Immanuel Kant and Theodor W. Adorno in order to argue that aesthetic autonomy is precisely what both problematizes and necessitates interpretation.

A literary criticism is presented of the book "Money: A Suicide Note" by Martin Amis. The novel explores the social and cultural backdrop of the late 20th century, and delineates economic globalization, materialist overindulgence, and individual consumerism at the beginning of the Thatcher-Reagan period. It gives a striking response to the essence of these problematic concepts by questioning the univocity of meaning and interpretation.

The article contemplate two works by Lee Bontecou, with the help of the philosophy and hermeneutics of Paul Ricœur. It outlines the intention and the aim of Ricœur's philosophy, especially of his hermeneutics, and the application of Ricœur's hermeneutics to some, for this essay chosen creations by Lee Bontecou.

The article focuses on Paul Ricœur's onto-anthropological thesis leading to reflection claims the emergence of oneself as an always singular experience of self-appropriation. It mentions self-recognition is at the price of a difficult apprenticeship acquired over the course of a long voyage through these persistent conflicts, whose universality is inseparable from their particular localization, which is, in every instance, unsurpassable.