One of the reasons why there is no Hegelian school in contemporary ethics in the way that there are Kantian, Humean and Aristotelian schools is because Hegelians have been unable to clearly articulate the Hegelian alternative to those schools’ moral psychologies, i.e., to present a Hegelian model of the motivation to, perception of, and responsibility for moral action. Here it is argued that in its most basic terms Hegel's model can be understood as follows: the agent acts in a responsible (...) and thus paradigmatic sense when she identifies as reasons those motivations which are grounded in his or her talents and support actions that are likely to develop those talents in ways suggested by his or her interests. (shrink)

One of the most important elements of Hegel’s philosophical anthropology is his moral psychology. In particular, his understanding of the relation between motivations and reason plays a crucial intermediate role in connecting his anthropological meditations on the complete nature of the human being with his political theory of actualized freedom. Whereas recent important work on Hegel’s moral psychology has detected a Kantian distinction between natural desires and the rational perspective, the activity of practical reason actually takes place within motivations themselves (...) on Hegel’s view. The exercise of the free, rational will is best understood in terms of its role in shaping the experience of malleable, indeterminate motivations. Rather than stepping back, the free agent on Hegel’s account delves further into the motivation, acting on it in the dual sense of being guided by and transforming it. This is what it means for Hegel to conceive of agency as self-expression while maintaining the centrality of reason for Free Will. Hegel says that when we go further into the motivations in this way, we should stop speaking of motivation in terms of drives and instead begin speaking of character. (shrink)

For a variety of reasons, Hegel's theory of the estates remains an unexpected and unappreciated feature of his practical philosophy. In fact, it is the key element of his social philosophy, which grounds his more properly political philosophy. Most fundamentally, it plays this role because the estates provide the forms of visibility required by Hegel's distinctive theory of self-determination, and so the estates constitute conditions for the possibility of human agency as such. With respect to political agency in particular, this (...) ramifies into the view that the estates are social preconditions for legal and political practices, forms of political participation in their own right, and conditions of possibility of moderate government (three functions also attributed to the estates by Montesquieu). (shrink)

There are a number of questions, the answers to which define specific theoretical approaches to Hegel’s philosophy of action. To begin with, does Hegel attempt to give a theory of free will that responds to the naturalistic skepticism so prevalent in the history of modern philosophy? Though some scholars hold that he is interested in providing such a theory, perhaps the majority view is that Hegel instead socializes his conception of the will such that the traditional naturalistic worries are no (...) longer germane.1 A second question is: does Hegel have a theory of action as such that competes with those found in the history of modern philosophy and more particularly in the Anglophone literature from the mid-20th century onwards? Though perhaps the majority view is that Hegel does have such a theory of action, it is commonly held to be independent of any commitments to a conception of free will, and to take a form radically different from the other offerings in the literature in virtue of introducing and essentially retrospective rather than prospective relation between the agent and her action. (shrink)

Although existing work draws attention to a range of obstacles in realizing fair AI, the field lacks an account that emphasizes how these worries hang together in a systematic way. Furthermore, a review of the fair AI and philosophical literature demonstrates the unsuitability of ‘treat like cases alike’ and other intuitive notions as conceptions of fairness. That review then generates three desiderata for a replacement conception of fairness valuable to AI research: (1) It must provide a meta-theory for understanding tradeoffs, (...) entailing that it must be flexible enough to capture diverse species of objection to decisions. (2) It must not appeal to an impartial perspective (neutral data, objective data, or final arbiter.) (3) It must foreground the way in which judgments of fairness are sensitive to context, i.e., to historical and institutional states of affairs. We argue that a conception of fairness as appropriate concession in the historical iteration of institutional decisions meets these three desiderata. On the basis of this definition, we organize the insights of commentators into a process-structure map of the ethical territory that we hope will bring clarity to computer scientists and ethicists analyzing Fair AI while clearing some ground for further technical and philosophical work. (shrink)

Nach Reinhart Koselleck nennen Historiker die Periode der deutschen Geschichte zwischen 1770 und 1830 ‚die Sattelzeit‘. So wird diese Periode mit einem Bergsattel verglichen, der zwei Gipfel miteinander verbindet, die hier für die frühe Neuzeit und die Moderne stehen. Überall in Deutschland ist diese Periode von tiefgreifenden Reformen der Gesetze und der Verwaltung geprägt. Im Folgenden beschränke ich mich in meiner Darlegung auf Preußen, weil das Preußische Allgemeine Landrecht von 1794 wahrscheinlich das wichtigste Dokument war, durch das diese Reformen in (...) historischer Perspektive begriffen werden können. (shrink)

It is fair to say that Georg Wilhelm Friedrich Hegel's philosophy of mathematics and his interpretation of the calculus in particular have not been popular topics of conversation since the early part of the twentieth century. Changes in mathematics in the late nineteenth century, the new set-theoretical approach to understanding its foundations, and the rise of a sympathetic philosophical logic have all conspired to give prior philosophies of mathematics (including Hegel's) the untimely appearance of naïveté. The common view was expressed (...) by Bertrand Russell: -/- The great [mathematicians] of the seventeenth and eighteenth centuries were so much impressed by the results of their new methods that they did not trouble to examine their foundations. Although their arguments were fallacious, a special Providence saw to it that their conclusions were more or less true. Hegel fastened upon the obscurities in the foundations of mathematics, turned them into dialectical contradictions, and resolved them by nonsensical syntheses. . . .The resulting puzzles [of mathematics] were all cleared up during the nineteenth century, not by heroic philosophical doctrines such as that of Kant or that of Hegel, but by patient attention to detail (1956, 368–69). (shrink)

Rather than approaching the question of the constructive or therapeutic character of Hegel’s Logic through a global consideration of its argument and its relation to the rest of Hegel’s system, I want to come at the question by considering a specific thread that runs through the argument of the Logic, namely the question of the proper understanding of power or control. What I want to try to show is that there is a close connection between therapeutic and constructive elements in (...) Hegel’s treatment of power. To do so I will make use of two deep criticisms of Hegel’s treatment from Michael Theunissen. First comes Theunissen’s claim that in Hegel’s logical scheme, reality is necessarily dominated by the concept rather than truly reciprocally related to it. Then I will consider Theunissen’s structurally analogous claim that for Hegel, the power of the concept is the management of the suppression of the other. Both of these claims are essentially claims about the way in which elements of the logic of reflection are modified and yet continue to play a role in the logic of the concept. (shrink)

In this paper I discuss two related ideas and cross-reference them, as it were, on the common ground of the Spinozistic text. First, I want to construct a Spinozistic account of domestic violence and a Spinozistic response to such violence. This will involve attempting to explicate the phenomenon (or at least one aspect of it, to be defined) through the terms and conceptual structure of Spinoza's Ethics. Second, I want to discuss a feminist reading (interpretation) of Spinoza, that of Luce (...) Irigaray. The projects work together, as a better Spinozistic account requires a charitable reading of Spinoza to which Irigaray points the way. Irigaray will turn out to be more Spinozistic that Spinoza himself. In addition, the construction of a Spinozistic response to domestic violence will highlight the textual basis of Irigaray’s reading. It is hoped that this will contribute to making Irigaray’s reading accessible to philosophers trained in the analytic tradition. The undercurrent of both discussions will be an attempt to explicate and further what I take to be a shared moral insight in the late twentieth century, namely, that domestic violence, and particularly violence against women as wives and partners, is morally wrong. (shrink)

In this paper, I consider the role of perspective in Hegel’s metaphysics, and in particular the role that multiple perspectives play within the ultimate structure in Hegel’s metaphysics, which Hegel calls ‘the idea [die Idee].’ My (somewhat anachronistic) way into this topic will be to inquire about Hegel’s stance on what Adrian Moore has called ‘absolute representations.’ I argue for the claim that perspective is maintained, even in the absolute idea, which generates the task of understanding the nature of that (...) perspective and its compatibility with absoluteness. I attempt to accomplish this task by asking what a logical perspective could be, and how it might be related to visual perspective. Then I inquire into the relation that perspectives have to each other, i.e., to the system of perspectives. I construe those relations in reciprocal and dynamic terms, so that absoluteness takes the form of a structured round of perspectives rather than a relation to reality “once and for all”. (shrink)

Our reception of Hegel’s theory of action faces a fundamental difficulty: on the one hand, that theory is quite clearly embedded in a social theory of modern life, but on the other hand most of the features of the society that gave that embedding its specific content have become almost inscrutably strange to us (e.g., the estates and the monarchy). Thus we find ourselves in the awkward position of stressing the theory’s sociality even as we scramble backwards to distance ourselves (...) from the particular social institutions that gave conceptualized form to such sociality in Hegel’s own opinion. My attempt in this article is to make our position less awkward by giving us at least one social-ontological leg to stand on. Specifically, I want to defend a principled and conceptual pluralism as forming the heart of Hegel’s theory of action. If this view can be made out, then we will have a social-ontological structure that might be filled out in different ways in Hegel’s time and our own while simultaneously giving real teeth to the notion that Hegel’s theory of action is essentially social. (shrink)

A primary fault line in the analytic philosophy of action is the debate between causal/Davidsonian and interpretivist/Anscombian theories of action. The fundamental problem of the former is producing a criterion for distinguishing intentional from non-intentional causal chains; the fundamental problem of the latter is producing an account of the relation between reasons and actions that is represented by the ‘because’ in the claim that the agent acted because she had the reason. It is argued that Hegel’s conception of teleology can (...) be used to develop the interpretivist position by solving both its and the causal theory’s fundamental problems. (shrink)

When it comes to social criticism of the economy, Critical Theory has thus far failed to discover specific immanent norms in that sphere of activity. In response, we propose that what is needed is to double down on the idealism of Critical Theory by taking seriously the sophisticated structure of agency developed in Hegel’s own account of freedom as self-determination. When we do so, we will see that the anti-metaphysical gestures of recent Critical Theory work in opposition to its attempts (...) to develop immanent critique. In this paper we first briefly reconsider Axel Honneth’s project as it concerns economic institutions and then respond by returning to the problem of freedom and articulating a view according to which the problem of individual self-determination and the problem of social production are the same problem seen from different angles. Then we present briefly Hegel’s own social theory from this perspective before moving on to trace the outlines of such a critical theory of contemporary capitalism. (shrink)

This paper reconstructs Reid 's responses to regress arguments against the possibility of free will, highlighting the role played by long-term decisions in the explanation of paradigmatic free actions on Reid 's account. In addition to reconstructing Reid 's response to the two versions of the regress argument that he explicitly discusses, I also construct a Reidian response to Galen Strawson's contemporary version of the regress argument. The depth of Reid 's position is most apparent in the resources it provides (...) for responding to this sophisticated articulation of a traditional argument against freedom of the will. (shrink)

We attribute three major insights to Hegel: first, an understanding of the real numbers as the paradigmatic kind of number ; second, a recognition that a quantitative relation has three elements, which is embedded in his conception of measure; and third, a recognition of the phenomenon of divergence of measures such as in second-order or continuous phase transitions in which correlation length diverges. For ease of exposition, we will refer to these three insights as the R First Theory, Tripartite Relations, (...) and Divergence of Measures. Given the constraints of space, we emphasize the first and the third in this paper. (shrink)

Robert Kraut has proposed an analogy between valuing a loved one as irreplaceable and the sort of “rigid” attachment that (according to Saul Kripke’s account) occurs with the reference of proper names. We wanted to see if individuals with Kripkean intuitions were indeed more likely to value loved ones (and other persons and things) as irreplaceable. In this empirical study, 162 participants completed an online questionnaire asking them to consider how appropriate it would be to feel the same way about (...) a perfect replica of a loved one, as well as other questions about replaceability. Participants who previously had endorsed Kripkean reference (n = 96) rated loved ones as less replaceable on two different measures than participants who had previously endorsed Descriptivist reference (n = 66, t(160)> 2.27, p <.02, eta2> .03). Additional results suggest that this difference extends to other targets as well and is at least partially dependent on sentimental attachment. (shrink)

Symposium on Christopher Bennet's The Apology Ritual. A Philosophical Theory of Punishment [Cambridge University Press, 2008].

Grau and Pury (Review of Philosophy and Psychology, 5, 155–168, 2014) reported that people’s views about love are related to their views about reference. This surprising effect was however not replicated in Cova et al.’s (in press) replication study. In this article, we show that the replication failure is probably due to the replication’s low power and that a metaanalytic reanalysis of the result in Cova et al. suggests that the effect reported in Grau and Pury is real. We then (...) report a large, highly powered replication that successfully replicates Grau and Pury 2014. This successful replication is a case study in the challenges involved in replicating scientific work, and our article contributes to the discussion of these challenges. (shrink)

Achieving space domain awareness requires the identification, characterization, and tracking of space objects. Storing and leveraging associated space object data for purposes such as hostile threat assessment, object identification, and collision prediction and avoidance present further challenges. Space objects are characterized according to a variety of parameters including their identifiers, design specifications, components, subsystems, capabilities, vulnerabilities, origins, missions, orbital elements, patterns of life, processes, operational statuses, and associated persons, organizations, or nations. The Space Object Ontology provides a consensus-based realist framework (...) for formulating such characterizations in a computable fashion. Space object data are aligned with classes and relations in the Space Object Ontology and stored in a dynamically updated Resource Description Framework triple store, which can be queried to support space domain awareness and the needs of spacecraft operators. This paper presents the core of the Space Object Ontology, discusses its advantages over other approaches to space object classification, and demonstrates its ability to combine diverse sets of data from multiple sources within an expandable framework. Finally, we show how the ontology provides benefits for enhancing and maintaining longterm space domain awareness. (shrink)

The National Center for Biomedical Ontology is a consortium that comprises leading informaticians, biologists, clinicians, and ontologists, funded by the National Institutes of Health (NIH) Roadmap, to develop innovative technology and methods that allow scientists to record, manage, and disseminate biomedical information and knowledge in machine-processable form. The goals of the Center are (1) to help unify the divergent and isolated efforts in ontology development by promoting high quality open-source, standards-based tools to create, manage, and use ontologies, (2) to create (...) new software tools so that scientists can use ontologies to annotate and analyze biomedical data, (3) to provide a national resource for the ongoing evaluation, integration, and evolution of biomedical ontologies and associated tools and theories in the context of driving biomedical projects (DBPs), and (4) to disseminate the tools and resources of the Center and to identify, evaluate, and communicate best practices of ontology development to the biomedical community. Through the research activities within the Center, collaborations with the DBPs, and interactions with the biomedical community, our goal is to help scientists to work more effectively in the e-science paradigm, enhancing experiment design, experiment execution, data analysis, information synthesis, hypothesis generation and testing, and understand human disease. (shrink)

In real-time, Twitter strongly imprints world events, popular culture, and the day-to-day; Twitter records an ever growing compendium of language use and change; and Twitter has been shown to enable certain kinds of prediction. Vitally, and absent from many standard corpora such as books and news archives, Twitter also encodes popularity and spreading through retweets. Here, we describe Storywrangler, an ongoing, day-scale curation of over 100 billion tweets containing around 1 trillion 1-grams from 2008 to 2020. For each day, we (...) break tweets into 1-, 2-, and 3-grams across 150+ languages, record usage frequencies, and generate Zipf distributions. We make the data set available through an interactive time series viewer, and as downloadable time series and daily distributions. We showcase a few examples of the many possible avenues of study we aim to enable including how social amplification can be visualized through ‘contagiograms’. (shrink)

The National Center for Biomedical Ontology is now in its seventh year. The goals of this National Center for Biomedical Computing are to: create and maintain a repository of biomedical ontologies and terminologies; build tools and web services to enable the use of ontologies and terminologies in clinical and translational research; educate their trainees and the scientific community broadly about biomedical ontology and ontology-based technology and best practices; and collaborate with a variety of groups who develop and use ontologies and (...) terminologies in biomedicine. The centerpiece of the National Center for Biomedical Ontology is a web-based resource known as BioPortal. BioPortal makes available for research in computationally useful forms more than 270 of the world's biomedical ontologies and terminologies, and supports a wide range of web services that enable investigators to use the ontologies to annotate and retrieve data, to generate value sets and special-purpose lexicons, and to perform advanced analytics on a wide range of biomedical data. (shrink)

Biological ontologies are used to organize, curate, and interpret the vast quantities of data arising from biological experiments. While this works well when using a single ontology, integrating multiple ontologies can be problematic, as they are developed independently, which can lead to incompatibilities. The Open Biological and Biomedical Ontologies Foundry was created to address this by facilitating the development, harmonization, application, and sharing of ontologies, guided by a set of overarching principles. One challenge in reaching these goals was that the (...) OBO principles were not originally encoded in a precise fashion, and interpretation was subjective. Here we show how we have addressed this by formally encoding the OBO principles as operational rules and implementing a suite of automated validation checks and a dashboard for objectively evaluating each ontology’s compliance with each principle. This entailed a substantial effort to curate metadata across all ontologies and to coordinate with individual stakeholders. We have applied these checks across the full OBO suite of ontologies, revealing areas where individual ontologies require changes to conform to our principles. Our work demonstrates how a sizable federated community can be organized and evaluated on objective criteria that help improve overall quality and interoperability, which is vital for the sustenance of the OBO project and towards the overall goals of making data FAIR. Competing Interest StatementThe authors have declared no competing interest. (shrink)

Le déficit d’explicabilité des techniques d’apprentissage machine (AM) pose des problèmes opérationnels, juridiques et éthiques. Un des principaux objectifs de notre projet est de fournir des explications éthiques des sorties générées par une application fondée sur de l’AM, considérée comme une boîte noire. La première étape de ce projet, présentée dans cet article, consiste à montrer que la validation de ces boîtes noires diffère épistémologiquement de celle mise en place dans le cadre d’une modélisation mathématique et causale d’un phénomène physique. (...) La différence majeure est qu’une méthode d’AM ne prétend pas représenter une causalité entre les paramètres d’entrées, qui peuvent être de plus de haute dimensionnalité, et ceux de sortie. Nous montrons dans cet article l’intérêt de mettre en œuvre les distinctions épistémologiques entre les différentes fonctions épistémiques d’un modèle, d’une part, et entre la fonction épistémique et l’usage d’un modèle, d’autre part. Enfin, la dernière partie de cet article présente nos travaux en cours sur l’évaluation d’une explication, qui peut être plus persuasive qu’informative, ce qui peut ainsi causer des problèmes d’ordre éthique. (shrink)

Nell'alto medioevo vi erano tre possibilità per il filosofo che volesse difendere l'esistenza degli universali: in primo luogo ante rem, seguendo la linea platonico-agostiniana degli universali trascendenti e questa è la via teologica; in secondo luogo la via post rem, cioè la via del concettualismo, conosciuta oggi come astrattismo, per cui gli universali sono il prodotto dell'astrazione della mente e questa è una via logica; la terza via è quella in re e difende gli universali immanenti che esistono negli universali (...) ed è una risposta ontologica. La seconda via fu difesa da Boezio nel secondo commento a Porfirio. La prima teoria è stata generalmente accettata da tutti i filosofi dell'alto medioevo eccetto Abelardo, mentre la terza via, quella degli universali immanenti, che ha come fonti antiche l'Isagoge di Porfirio e le Categoriae di Aristotele, fu difesa principalmente da quattro autori: Giovanni Scoto Eriugena, Anselmo d'Aosta, Odone di Cambrai e Guglielmo di Champeaux. L'A. prende in esame e confronta le soluzioni di Anselmo di Canterbury e Odone di Cambrai. (shrink)

Le déficit d’explicabilité des techniques d’apprentissage machine (AM) pose des problèmes opérationnels, juridiques et éthiques. Un des principaux objectifs de notre projet est de fournir des explications éthiques des sorties générées par une application fondée sur de l’AM, considérée comme une boîte noire. La première étape de ce projet, présentée dans cet article, consiste à montrer que la validation de ces boîtes noires diffère épistémologiquement de celle mise en place dans le cadre d’une modélisation mathéma- tique et causale d’un phénomène (...) physique. La différence majeure est qu’une méthode d’AM ne prétend pas représenter une causalité entre les paramètres d’entrées et ceux de sortie. Après avoir proposé une clarification et une adaptation des notions d’inter- prétabilité et d’explicabilité telles qu’on les rencontre dans la littérature déjà abondante sur le sujet, nous montrons dans cet article l’intérêt de mettre en œuvre les distinctions épistémologiques entre les différentes fonctions épistémiques d’un modèle, d’une part, et entre la fonction épistémique et l’usage d’un modèle, d’autre part. Enfin, la dernière partie de cet article présente nos travaux en cours sur l’évaluation d’une explication, qui peut être plus persuasive qu’informative, ce qui peut ainsi causer des problèmes d’ordre éthique. (shrink)

What does it mean to ‘make love?’ Or, rather, what are we doing when we ‘make love?’ This expression makes of love a praxis on which the history of philosophy, rather modest, has said little. Philosophy has certainly evoked love, but always as a passion, an emotion, a feeling, and rarely as an action, exercise or even as a test. It is this aspect of the issue that it is important to study in order to determine it. At bottom, only (...) a definition will be in question. (shrink)

I examine some recent claims put forward by L. A. Paul, Barry Dainton and Simon Prosser, to the effect that perceptual experiences of movement and change involve an (apparent) experience of ‘passage’, in the sense at issue in debates about the metaphysics of time. Paul, Dainton and Prosser all argue that this supposed feature of perceptual experience – call it a phenomenology of passage – is illusory, thereby defending the view that there is no such a thing as passage, conceived (...) of as a feature of mind-independent reality. I suggest that in fact there is no such phenomenology of passage in the first place. There is, however, a specific structural aspect of the phenomenology of perceptual experiences of movement and change that can explain how one might mistakenly come to the belief that such experiences do involve a phenomenology of passage. (shrink)

Après avoir présenté et expliqué la notion de cognition distribuée, je situerai l'analyse qu'elle permet au sein des sciences cognitives et de la sociologie. Mes buts sont de montrer en quoi la théorie de la cognition distribuée contribue aux théories de la psychologie et de la sociologie, et réciproquement comment les théories de la sociologie et de la psychologie peuvent être recrutées pour expliquer l'existence de systèmes de cognition distribuée. La troisième section de ce chapitre est centrée sur les relations (...) entre psychologie et théorie de la cognition distribuée. Elle montre que la sociologie de la cognition distribuée béné à être une sociologie cognitive de la cognition distribuée. La quatrième partie continue cet argument, mais en soulignant les phénomènes typiquement sociologique qui interviennent dans la constitution et l'évolution des systèmes de cognition distribuèe. (shrink)

Based on a close reading of the debate between Rawls and Sen on primary goods versus capabilities, I argue that liberal theory cannot adequately respond to Sen’s critique within a conventionally neutralist framework. In support of the capability approach, I explain why and how it defends a more robust conception of opportunity and freedom, along with public debate on substantive questions about well-being and the good life. My aims are: to show that Sen’s capability approach is at odds with Rawls’s (...) political liberal version of neutrality; to carve out a third space in the neutrality debate; and to begin to develop, from Sen’s approach, the idea of public value liberalism as a position that falls within that third space.En me basant sur une lecture attentive du débat entre Rawls et Sen sur les biens premiers versus les capabilités, je soutiendrai que la théorie libérale est incapable, dans un cadre neutraliste conventionnel, de répondre adéquatement à des injustices dans le domaine de la santé. À partir de l’approche des capabilités, j’explique pourquoi et comment cette approche permet de défendre une conception plus robuste de l’opportunité et de la liberté, de même qu’un débat public sur des questions substantielles concernant le bien-être et la vie bonne. Mes objectifs sont : de clarifier le rapport entre le neutralisme de Rawls et sa défense des biens premiers,, de démontrer les implications de la critique des capabilités de Sen, et, d’esquisser une troisième position dans le débat sur la neutralité versus le perfectionnisme – à savoir, celle d’un perfectionnisme motivé par des considérations de légitimité. (shrink)

“Dalla filosofia dell’azione alla filosofia della mente” è stato il percorso di alcuni filosofi di nazionalità varia degli anni 1980 – come Paul Churchland negli Stati Uniti o Ansgar Beckermann in Germania – che prima si sono interessati agli aspetti più teorici nella filosofia dell’azione, come il modo di funzionamento delle azioni e la loro spiegazione scientifica, e che poi, con l’arrivo e la diffusione dei personal computers e delle scienze cognitive, hanno ampliato e approfondito questo interesse di ricerca e (...) si sono dedicati alla filosofia della mente più in generale e in particolare alla spiegazione scientifica e filosofica del mentale. Sandro Nannini faceva parte di questo movimento ed è stato uno tra gli inizialmente pochi filosofi italiani che si sono occupati di questi argomenti; successivamente ne è diventato uno dei maggiori specialisti in Italia, proponendo una sua particolare versione di naturalizzazione del mentale. Subordinata agli interessi teorici è stata la sua iniziativa accademica di fondare e promuovere il primo dottorato italiano di ricerca in Scienze Cognitive. Il presente volume tratta dell’opera di Sandro Nannini in contributi che sono riflessioni più o meno specifiche sulle differenti tappe del suo percorso, affrontando temi come l’analisi dell'azione, il libero arbitrio, la discussione di Nannini di vari classici della filosofia, la tendenza del naturalismo a dissolvere la filosofia in un enciclopedismo empirico e la sfida dei qualia e della fenomenologia all’approccio naturalistico alla mente. Il volume contiene inoltre un saggio dello stesso Sandro Nannini, nel quale espone l’ultimo sviluppo della sua filosofia della mente nonché le risposte agli interventi degli altri autori: Mario De Caro, Sara Dellantonio, Rosaria Egidi, Roberta Lanfredini, Christoph Lumer, Paolo Parrini, Pietro Perconti, Claudio Pizzi, Emanuela Scribano e Giuseppe Varnier. (shrink)

J. L. Austin showed that performative speech acts can fail in various ways, and that the ways in which they fail can often be revealing, but he was not concerned with understanding performative failures that occur in the context of poetry. Geoffrey Hill suggests, in both his poetry and his prose writings, that these failures are more interesting than Austin realized. This article corrects Maximilian de Gaynesford’s misunderstanding of Hill’s treatment of this point. It then explains the way in which (...) Hill’s understanding of the performative restrictions on poetry relate to his conception of poetry’s role, analogous to that of the Saturnalian misruler, in establishing the authority of ordinary language. (shrink)