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Rapid Automatized Naming (RAN) is considered a universal marker of developmental dyslexia (DD) and could also be helpful to identify a reading deficit in minority-language children (MLC), in which it may be hard to disentangle whether the reading difficulties are due to a learning disorder or a lower proficiency in the language of instruction. We tested reading and rapid naming skills in monolingual Good Readers (mGR), monolingual Poor Readers (mPR), and MLC, by using our new version of RAN, the RAN-Shapes, (...) in 127 primary school students (from 3rd to 5th grade). In line with previous research, MLC showed, on average, lower reading performances as compared to mGR. However, the two groups performed similarly to the RAN-Shapes task. On the contrary, the mPR group underperformed both in the reading and the RAN tasks. Our findings suggest that reading difficulties and RAN performance can be dissociated in MLC; consequently, the performance at the RAN-Shapes may contribute to the identification of children at risk of a reading disorder without introducing any linguistic bias, when testing MLC. (shrink)

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In seiner Kosmogonie bespricht Ehrenfels den Ursprung, die Entwicklung, und das endgültige Schicksal des Universums: die Gestalt der Welt. Einerseits ist sie ein Kosmos, ein Geschöpf des Ordnungsprinzips, andererseits ein Chaos, als Resultat des Prinzips des Zufalls und der Entropie. Diese beiden komplementären kosmischen Prinzipien generieren die Welt, welche nicht aus einem absichtlichen Willen, sondern einem blinden Gestalten hervorkommt. Nach Ehrenfels, nehmen wir Menschen Teil an dem Gestalten der Welt und so kommt allmählich in und durch uns das Ordnungsprinzip zum (...) Selbstbewusstsein. Nur so erhält das blinde Gestalten der Welt ein Ziel und eine Bedeutung. In seinen späteren Schriften zur Religion der Zukunft verdeutlicht Ehrenfels, dass alle Intellekte an dem göttlichen Intellekt mitpartizipieren, was er durch die Theorie der „Supraposition der Bewusstseinseinheiten“ erklärt. Wenn jede Zelle bereits eine Art „Bewusstsein“ hat, dann ist nicht nur jede einzelne meiner Gehirnzellen selbst bewusst, sondern sie konstituieren auch kollektiv mein einheitliches Gesamtbewusstsein als Mensch. Darüber hinaus konstituieren wir kollektiv ebenfalls „Persönlichkeiten höherer Ordnung“: so gestalten wir nicht nur die Welt, sondern auch ihren göttlichen Gestalter. (shrink)

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Ethical veganism is the view that raising animals for food is an immoral practice that must be stopped because of the harm it causes to the animals, the environment, and our health.Carlo Alvaro argues the only way to stop that harm is to acquire the virtues that enable us to act justly and benevolently toward animals.

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Romano Guardini does not want to replicate the medieval world, but he finds in the union of « faith and world » which he considers typical of the Middle Ages a useful means to avoid any dictatorship in Europe. The Middle Ages becomes therefore a political model for contemporary society. To refer to this theory, the Author usea the expression «Newest Middle Ages».

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Why do we remember the past and not the future? What does it mean for time to "flow"? Do we exist in time or does time exist in us? In lyric, accessible prose,Carlo Rovelli invites us to consider questions about the nature of time that continue to puzzle physicists and philosophers alike. For most readers this is unfamiliar terrain. We all experience time, but the more scientists learn about it, the more mysterious it remains. We think of it (...) as uniform and universal, moving steadily from past to future, measured by clocks. Rovelli tears down these assumptions one by one, revealing a strange universe where at the most fundamental level time disappears. He explains how the theory of quantum gravity attempts to understand and give meaning to the resulting extreme landscape of this timeless world. Weaving together ideas from philosophy, science and literature, he suggests that our perception of the flow of time depends on our perspective, better understood starting from the structure of our brain and emotions than from the physical universe. (shrink)

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This volume contains an English translation of Edmund Husserl’s first major work, the Philosophie der Arithmetik, (Husserl 1891). As a translation of Husserliana XII (Husserl 1970), it also includes the first chapter of Husserl’s Habilitationsschrift (Über den Begriff der Zahl) (Husserl 1887) and various supplementary texts written between 1887 and 1901. This translation is the crowning achievement of Dallas Willard’s monumental research into Husserl’s early philosophy (Husserl 1984) and should be seen as a companion to volume V of the Husserliana: (...) Collected Works series (Husserl 1994b), which already contained selected translations from Hua XII. As Willard re- marks on the inner cover of the volume, it is “a window on a period of rich and illuminating philosophical activity”, to which I wholeheartedly agree. Willard’s two volumes of translations open this window on the beginnings of Husserl’s philosophy for the English-speaking world. This earliest period of Husserl’s philosophy has often been unjustly ignored and Willard provides the English reader with an excellent starting point. Husserl’s first steps into phenomenology and the philosophy of logic and mathematics contain many promising seeds that will flower later on, in the Logische Untersuchungen and beyond. (shrink)

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Among the various lecture courses that Edmund Husserl held during his time as a Privatdozent at the University of Halle (1887-1901), there was one on Ausgewählte Fragen aus der Philosophie der Mathematik (Selected Questions from the Philosophy of Mathematics), which he gave twice, once in the WS 1889/90 and again in WS 1890/91. As Husserl reports in his letter to Carl Stumpf of February 1890, he lectured mainly on “spatial-logical questions” and gave an extensive critique of the Riemann-Helmholtz theories. Indeed, (...) in K I 28 many lectures on this subject can be found, which are for the greater part published in Husserliana XXI. The lecture contained in K I 28/4-12 at the Husserl-Archives Leuven, however, was left out of the selection, because the lecture contained “an analysis of the concept of number” whose content is “already known” from the Philosophie der Arithmetik. Indeed, since the lecture is from the WS 1889/90, the manuscript allows a glimpse of Husserl’s ideas halfway between his Habilitationsschrift (1887) and the Philosophie der Arithmetik (1891). From an exam- ple Husserl gives in the lecture: “Der wievielte Januar ist heute?” (The how-many-th of January is it today?), it can be estimated to be from January 1890, placing it in close relation to the letter to Stumpf and the views and doubts expressed therein. The bundle of papers K I 28 is wrapped in a blue cover, bearing only “Vor- lesungen” (Lectures) as a title. The lecture “On the concept of Number” in K I 28/4-12 is contained again in a separate cover, without any title. As in the case of most of his lectures, Husserl folded the paper in half, using the right half as a margin for annotations. Before the lecture there is a single page (K I 28/3) with some annotations on the treatment of imaginary numbers as assumptions in calculation. This text is published here as an Appendix to the lecture, because, while it is not part of the lecture itself, it is closely related to the subjects discussed therein. (shrink)

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The present article provides a critical analysis of Christian von Ehrenfels’ dissertation Über Grössenrelationen und Zahlen. Eine psychologische Studie. As many other students of Brentano, Ehrenfels engaged repeatedly with the philosophy of mathematics, but until now his dissertation remained nearly completely unknown. Ehrenfels’ dissertation, however, fits perfectly within the Brentanist philosophy of mathematics and actually occupies an important place therein, precisely because it occurs outside of the vertical master - student lineage that goes from Brentano via Stumpf to Husserl. Indeed, (...) Ehrenfels dissertation shows many parallels and anticipations to Husserl’s early works in the philosophy of mathematics. (shrink)

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Relational quantum mechanics (RQM) is an interpretation of quantum mechanics based on the idea that quantum states do not describe an absolute property of a system but rather a relationship between systems. There have recently been some criticisms of RQM pertaining to issues around intersubjectivity. In this article, we show how RQM can address these criticisms by adding a new postulate which requires that all of the information possessed by a certain observer is stored in physical variables of that observer (...) and thus is accessible by measurement to other observers. This makes it possible for observers to reach intersubjective agreement about quantum events that have occurred in the past. We suggest a possible ontology for a version of RQM employing this postulate; this ontology upholds the principle that quantum states are always relational, but it also postulates a set of quantum events that are not strictly relational. We show that the new postulate helps address the preferred basis problem in RQM. (shrink)

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We sharpen a recent observation by Tim Maudlin: differential calculus is a natural language for physics only if additional structure, like the definition of a Hodge dual or a metric, is given; but the discrete version of this calculus provides this additional structure for free.

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With millions of animals brought into existence and raised for food every year, their negative impact upon the environment and the staggering growth in the number of chronic diseases caused by meat and dairy diets make a global move toward ethical veganism imperative. Typi-cally, utilitarians and deontologists have led this discussion. The purpose of this paper is to pro-pose a virtuous approach to ethical veganism. Virtue ethics can be used to construct a defense of ethical veganism by relying on the (...) virtues of compassion and fairness. Exercising these values in our relations with animals involves acknowledging their moral value, thus seeing that they are not our property or our food. It is important to emphasize that this argument applies only to well-developed societies that need not rely upon animals as sources of food, clothing, and various by-products. (shrink)

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Human beings are getting fatter and sicker. As we question what we eat and why we eat it, this book argues that living well involves consuming a raw vegan diet. With eating healthfully and eating ethically being simpler said than done, this book argues that the best solution to health, environmental, and ethical problems concerning animals is raw veganism―the human diet. The human diet is what humans are naturally designed to eat, and that is, a raw vegan diet of fruit, (...) tender leafy greens, and occasionally nuts and seeds. While veganism raises challenging questions over the ethics of consuming animal products, while also considering the environmental impact of the agriculture industry, raw veganism goes a step further and argues that consuming cooked food is also detrimental to our health and the environment. Cooking foods allows us to eat food that is not otherwise fit for human consumption and in an age that promotes eating foods in ‘moderation’ and having ‘balanced’ diets, this raises the question of why we are eating foods that should only be consumed in moderation at all, as moderation clearly implies they aren’t good for us. In addition, from an environmental perspective, the use of stoves, ovens and microwaves for cooking contributes significantly to energy consumption and cooking in general generates excessive waste of food and resources. Thus, this book maintains that living well and living a noble life, that is, good physical and moral health, requires consuming a raw vegan diet. Exploring the scientific and philosophical aspects of raw veganism, this novel book is essential reading for all interested in promoting ethical, healthful, and sustainable diets. (shrink)

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In this groundbreaking work,Carlo Sini, one of Italy's leading contemporary philosophers, brings American pragmatism to the Milan school of phenomenology.

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ABSTRACT The mainstreaming of environmental concerns paradoxically obscures their political dimension: as the goals of environmentalism become accepted, they are reduced to administrative problems to be solved in a purely technocratic way. This technocratic environmentalism has fueled a populist backlash that challenges the scientific basis of environmentalism. As a result, contemporary environmentalism appears to be stuck in a depoliticizing opposition between technocracy and populism. A possible way out of this depoliticizing trap consists in recognizing the intrinsic contestability of the core (...) premises on which environmentalism is based, since it is not merely the result of a straightforward application of scientifically provable facts, but also depends on normative principles and value choices. This opens the possibility for an internal pluralization of environmentalism, which shifts emphasis from the depoliticizing struggle between technocratic environmentalism and populist anti-environmentalism to the inherently political rivalry between different types of environmentalism. (shrink)

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One of the world's most renowned theoretical physicists,Carlo Rovelli has entranced millions of readers with his singular perspective on the cosmos. In Helgoland, Rovelli examines the enduring enigma of quantum theory. The quantum world Rovelli describes is as beautiful as it is unnerving. Helgoland is a treeless island in the North Sea where the 21-year-old Werner Heisenberg first developed quantum theory, setting off a century of scientific revolution. Full of alarming ideas (ghost waves, distant objects that seem to (...) be magically connected, cats that appear both dead and alive), quantum physics has led to countless discoveries and technological advancements. Today our understanding of the world is based on this theory, yet it is still profoundly mysterious. As scientists and philosophers continue to fiercly debate the theory's meaning, Rovelli argues that its most unsettling contradictions can be explained by seeing the world as fundamentally made of relationships, not substances. We and everything around us exist only in our interactions with one another. This bold idea suggests new directions for understanding the structure of reality and even the nature of consciousness. Rovelli makes learning about quantum mechanics an almost psychedelic experience. Shifting our perspective once again, he takes us on a riveting journey through the universe so we can better understand our place in it. (shrink)

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The present article discusses the relationship between might ( potentia ) and power ( potestas ) as it has unfolded throughout the modern age, from Thomas Hobbes to Carl Schmitt. Hobbes indicates the way forward for a progressive linguistic and conceptual coincidence of potentia and potestas : the goal of Hobbesian political philosophy (the search for peace and security) necessitates the reduction of potentia to potestas through the elimination of the content of actus . Schmitt accepts this reduction, by assigning (...) priority to potestas : the image of modern technology as a privileged dimension of potentia—potestas comes together as the modern state. Instead of taking the route of potentia understood as an opening-up to new possibilities and as human self-affirmation, the language of potentia—potestas has triggered a process, which is that of a naturalization of power relations, that is based on and justified by the social inequality arising from the differing extent of ownership of the instruments of technological production. (shrink)

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This article argues for a new interpretation of the realist claim that politics is autonomous from morality and involves specific political values. First, this article defends an original normative source: functional normativity. Second, it advocates a substantive functional standard: political institutions ought to be assessed by their capacity to select and implement collective decisions. Drawing from the ‘etiological account’ in philosophy of biology, I will argue that functions yield normative standards, which are independent from morality. For example, a ‘good heart’ (...) is one that pumps blood well, and a good army is one that it is effective at exerting military force. I then interpret realism’s naturalistic conception of politics as an etiological function of social groups: namely making binding collective decisions under persistent disagreement. I conclude that political institutions should be evaluated realistically by how well they perform this task. Finally, I assess trade-offs between this functional political normativity and other moral values. I conclude that justice, fairness, freedom and equality remain obviously important concerns, but only once the basic political function is secured. (shrink)

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The aim of this article is to show in what sense the institutions of the welfare state are key to the struggles that are developing around the debt crisis and against the austerity policies carried out in its name. The first part is dedicated to isolating some elements which contribute to explaining the nature of the current crisis of capitalism and the strategic issues at stake in the policies of expropriation of welfare institutions. The second part emphasizes how, around the (...) question of welfare institutions, the crisis articulates two alternative models of society and regulation of a knowledge-based economy. Within this framework, we will put forward a few lines of analysis in order to think of a different model of development, one which is founded on the ‘Welfare of the Common’ as a new mode of production. (shrink)

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The author describes his research experience in the 1960s as an apprentice historian in the Warburg Library. His work on witchcraft trials in early modern Italy, he argues, was deeply affected by the library’s unique character. Aby Warburg’s law of the “good neighbor” is illustrated through a specific example: the encounter with a forgotten tract dealing with some anomalous Bavarian witchcraft trials — a book that would have been very difficult to come across anywhere but Warburg’s Library.

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Nel breve spazio del presente lavoro, intendo dar conto dell’“habitus teologico” che caratterizza lo stile filosofico di Alasdair MacIntyre : “religiously musical” è infatti — a mio avviso — il più insolito, e allo stesso tempo il più suadente, epiteto attribuito al filosofo scozzese dai teologi James Gustafson e Stanley Hauerwas. Tale habitus è altresì esaltato dalla diffusa propensione a saldare insieme — senza apparente soluzione di continuità — il modus philosophandi macintyriano e alcune recenti figure della teologia cristiana post–liberale (...) e post–moderna, di cui ci occuperemo in seguito: soprattutto la “teologia narrativa” di Hans Frei, George Lindbeck, et. al., ma anche la “radical orthodoxy” di John Milbank, Catherine Pickstock, Graham Ward, et. al. Sebbene MacIntyre non abbia replicato direttamente a simili tentativi di “appropriazione teologica” del suo pensiero, ritengo, comunque, che i tempi siano maturi per riconoscere — a lui e al “tomismo analitico” — un ruolo sui generis nell’evoluzione della tradizione aristotelico–tomista del XX secolo : ruolo distinto, ma non separato, rispetto a quello coevo di quanti — in ambito continentale — hanno tenacemente proseguito la ricerca filosofica e teologica nel solco di Tommaso, come ad esempio Marie–Dominique Chenu, Yves Congar, Cornelio Fabro, Etienne Gilson, Jacques Maritain, Edith Stein, et al. (shrink)

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The fragment 140 a S.-M. = G 8 Ruth. is likely to deal with two different feats of Herakles. The lines b 21–b 33 seem to concern Cycnus (ξενοδαΐκτης βασιλεύς), an impious hero killed by Herakles by order of Apollo (the identifications of the ξενοδαΐκτης βασιλεύς with Laomedon or with an anonymous king of Paros are extremely unlikely). The rest of the fragment seems to concern the beginning of Herakles’ expedition against Laomedon. I think Pindarus presupposes a legend according to (...) which Herakles spent the most part of his life in Thebes; such an interpretation might explain both the obscure expression πέραν ἰσϑμὸν διαβαίς and other details. The opinion the fragment belonged to the Paianes is in my view right. (shrink)

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Introduction to the monographic section on contemporary analytic metaphysics.

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Through the elaboration of his political philosophy, Hobbes wishes to present himself as a representative of the new mechanistic and deterministic science of the seventeenth century, by applying Galilei’s method in politics and by refusing the Aristotelian metaphysics and natural philosophy as well. The aim of the present article is to challenge this claim. As a matter of fact, Hobbes’s thought seems to be characterised by an original co-existence of decisionism and mechanism and his view of the natural law does (...) not appear to be based on deterministic principles, but on a voluntarist and moral character condensed in his theory of passions. (shrink)

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This article discusses the relation between empirical and normative approaches in bioethics. The issue of dwarf tossing, while admittedly unusual, is chosen as a point of departure because it challenges the reader to look with fresh eyes upon several central bioethical themes, including human dignity, autonomy, and the protection of vulnerable people. After an overview of current approaches to the integration of empirical and normative ethics, we consider five ways that the empirical and normative can be brought together to speak (...) to the problem of dwarf tossing: prescriptive applied ethics, theoretical ethics, critical applied ethics, particularist ethics and integrated empirical ethics. We defend a position of critical applied ethics that allows for a two-way relation between empirical and normative theories. Against efforts fully to integrate the normative and the empirical into one synthesis, we propose that the two should stand in tension and relation to one another. The approach we endorse acknowledges that a social practice can and should be judged both by the gathering of empirical data and by normative ethics. Critical applied ethics uses a five stage process that includes: (a) determination of the problem, (b) description of the problem, (c) empirical study of effects and alternatives, (d) normative weighing and (e) evaluation of the effects of a decision. In each stage, we explore the perspective from both the empirical (sociological) and the normative ethical point of view. We conclude by applying our five-stage critical applied ethics to the example of dwarf tossing. (shrink)

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Le but de cet article est d'analyser l'influence de la réflexion épistémologique et philosophique de Ferdinand Gonseth dans la pensée de Gaston Bachelard à deux niveaux différents: d'une part, au niveau des citations directes des textes et des notions gonséthiennes par Bachelard et, d'autre part, au niveau de l'accord entre les deux pensées sur des thèses centrales—accord qui fait soupçonner une influence de Gonseth sur Bachelard ou une identité de leurs points de vues. On conclut en rappelant la notion de (...) «subjectivité quelconque» suggérée à Bachelard par l'idée gonséthienne de «logique comme physique de l'objet quelconque» et en cherchant à saisir les différences entre la notion bachelardienne de «sujet quelconque» et l'homo phenomenologicus de Gonseth. On peut définir les épistémologies de Bachelard et de Gonseth comme deux phénoménologies de l'homme de science: c'est la caractéristique fondamentale qui les unit. (shrink)

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Moral relativism is deeply troubling for those who believe that, without a set of moral absolutes, democratic societies will devolve into tyranny or totalitarianism. Engaging directly with this claim,Carlo Invernizzi Accetti traces the roots of contemporary anti-relativist fears to the antimodern rhetoric of the Catholic Church, and then rescues a form of philosophical relativism for modern, pluralist societies, arguing that this standpoint provides the firmest foundation for an allegiance to democracy. In its dual analysis of the relationship between (...) religion and politics and the implications of philosophical relativism for democratic theory, this book makes a far-ranging contribution to contemporary debates over the revival of religion in politics and the conceptual grounds for a commitment to democracy. It conducts the first comprehensive genealogy of anti-relativist discourse and reclaims for English-speaking readers the overlooked work of political theorists such as Hans Kelsen and Norberto Bobbio, who had articulated the bond between philosophical relativism and democracy. By engaging with attempts to replace the religious foundation of democratic values with a neo-Kantian conception of reason, this book also offers a powerful case for relativism as the strongest basis for a civic ethos that integrates different perspectives into democratic politics. (shrink)

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Background: For many years the body of literature known as ‘care ethics’ or ‘ethics of care’ has been discussed as regards its status and nature. There is much confusion and little structured discussion. The paper of Klaver et al. (2014) was written as a discussion article to which we respond. Objectives: We aim to contribute to the ongoing discussion about the status and nature of care ethics. Research design: Responding to ‘Demarcation of the ethics of care as a discipline’ by (...) Klaver et al. (2014) and ‘Three versions of an ethics of care’ by Edwards (2009), we identified shared concerns and formulated criticisms of both texts in order to develop an alternative view. Participants and research context: This paper has been written from the academic context of a master in care ethics an policy. Ethical considerations: We have tried to be fair and respectful to the authors discussed. Findings: Both Klaver et al. (2014) and Edwards (2009) raise important concerns about the question if care ethics can be considered an academic discipline, and to what extend it can be seen as a moral theory. Despite shared concerns, their arguments fail to convince us in all respects. Discussion and conclusion: We propose to conceive care ethics as an interdisciplinary field of inquiry, incorporating a dialectical relation between empirical research and theoretical reflection. Departing from the notion of caring as a practice of contributing to a life-sustaining web, we argue that care ethics can only profit from a loosely organized academic profile that allows for flexibility and critical attitude that brings us close to the good emerging in specific practices. This asks for ways of searching for a common focus and interest that is inherently democratic and dialogical and thus beyond demarcation. (shrink)

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The aim of this paper is to refute the hypothesis that the observer’s consciousness is necessary in the quantum mechanics measurement process. In order to achieve our target, we propose and investigate a variation of the Schrödinger’s cat thought experiment called “DAP”, short for “Dead-Alive Physicist”, in which a human being replaces the cat. This strategy enables us to logically disprove the consistency of the above hypothesis, and to oblige its supporters either to be trapped in solipsism or to rely (...) on an alternative interpretation of quantum mechanics in which the conscious observer plays the sole role of acknowledging the experimental results. Our analysis hence provides support to clarify the relationship between the observer and the objects of her/his experimental observation; this and a few other implications are discussed in the fourth section and in the conclusions. (shrink)

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