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Despite its extraordinary predictive power, quantum mechanics has been hailed as a paradoxical, self-contradictory theory of nature. How does it question the intelligibility of physical worldview? The wave-particle dualism, the incompatibility of physical quantities, the complementarity between the space-time description and the causal description of phenomena question key-notions of the traditional metaphysics, such as substance and cause, but they also call attention to the vital dialectical contrast between the continuous and the discrete, the infinite and the finite, consciousness and matter, (...) and to the essential relational character of measuring, seeing, and knowing. Does quantum physics also question the Western way of thinking? The aim of this article is to show how quantum monadology not only breathes new life into Leibniz’s and Nicholas of Cusa’s monads, but also echoes Nishida’s ‘dialectical monadology’ and orients our gaze towards a metaphysics of universal harmony, i.e., a metaphysics of the dialectical universal or a metaphysics of indeterminacy. (shrink)

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Coordination games often have multiple equilibria. The selection of equilibrium raises the question of belief formation: how do players generate beliefs about the behavior of other players? This article takes the view that the answer lies in history, that is, in the outcomes of similar coordination games played in the past, possibly by other players. We analyze a simple model in which a large population plays a game that exhibits strategic complementarities. We assume a dynamic process that faces different populations (...) with such games for randomly selected values of a parameter. We introduce a belief formation process that takes into account the history of similar games played in the past, not necessarily by the same population. We show that when history serves as a coordination device, the limit behavior depends on the way history unfolds, and cannot be determined from a-priori considerations. (shrink)

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In today’s knowledge economy, knowledge and knowledge sharing are fundamental for organizations to achieve competitiveness and for individuals to strengthen their innovation capabilities. Knowledge sharing is a complex language-based activity; language affects how individuals communicate and relate. The growth in international collaborations and the increasing number of diverse teams affect knowledge sharing because individuals engage in daily knowledge activities in a language they are not native speakers. Understanding the challenges they face, and how they manage the emerging difficulties is the (...) main aim of this manuscript. For this purpose, an explorative case study was conducted in an international university research project, namely the TED project. Both interviews and direct observations were employed to understand the phenomenon better and deliberately triangulate data and improve validity. Results show that non-native language use determines the emergence of different language proficiency, depending on the nature of the knowledge domain–job-related vs. non-job-related. Within non-job-related knowledge domains, the lack of linguistic abilities, summed to the perceived cultural diversities, mainly affects people’s propensity to engage in personal and more intense social relationships. Under such circumstances, tacit knowledge sharing is reduced with negative consequences on the project’s long-term innovative performance. Since the project is still running, detecting language challenges will allow the partners to design and apply effective measures to support cooperation with language and cultural barriers. Among them, code switching, adopted by “bridge” actors, already emerges as tool supporting communication and knowledge exchange. (shrink)

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Asymmetric Choquet random walks are defined, in the form of dynamically consistent random walks allowing for asymmetric conditional capacities. By revisiting Kast and Lapied and Kast et al. we show that some findings regarding the effects of ambiguity aversion are preserved in the more general framework, which is of interest in several applications to policy making, risk management, corporate decisions, real option valuation of investment/ disinvestment projects, etc. The effect of ambiguity on the higher moments is investigated, as well, as (...) they have an interpretation in terms of the psychological attitude of a decision-maker towards ambiguity. Finally, some financial applications are provided as an illustration. (shrink)

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Precision was not a quality expected from ordinary watches in the eighteenth century, which required specific maintenance to function correctly. The precautions to be taken to ensure the accuracy of pocket chronometers, whose going would influence navigation or the results of scientific activities, were even more vital. However, the remarkable attention that horological studies have devoted to the origins of chronometry has neglected these aspects. It has erroneously assumed that the success of chronometers was guaranteed by their innovative impact and (...) technological advancement. To illustrate the importance to examine the birth of chronometry from the point of view of manipulating technology and the user experience, my paper will discuss the case of the small series of pocket chronometers manufactured between 1782 and 1794 by the London workshop of the Swiss watchmaker Josiah Emery. The article shows that not all the users possessed the necessary technical knowledge nor training to handle and employ chronometers appropriately and that the instructions given by the artisan to his clients played a fundamental role. (shrink)

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Ontology is a part of metaphysics; it concerns what there is. Is it possible to consider being and reality not in a traditional metaphysical way—that is, not as a ground, an origin, a cause, but as a movement, a flux, a dynamogenic principle? I will set out from a seminal aphorism by Nietzsche, occurring in Human, all too Human (§2): “A lack of the historical sense is the hereditary fault of all philosophers. But everything has evolved; there are no eternal (...) facts, as there are likewise no absolute truths. Therefore, historical philosophising is henceforth necessary, and with it the virtue of diffidence”. I will then move on to explore Peirce’s late thought, starting from a passage in a letter to W. James, where the author supports a “futurist” interpretation of reality—as he had in the juvenile writings—and speaks of “the reality of the public world of the indefinite future as against our past opinions of what it was to be.” This can be defined as a process of “mellonization,” that operation of logic by which what “is conceived as having been is conceived as extended indefinitely into what always will be”. Similarly, in the Preface to Human, all too Human Nietzsche writes: “Our destiny rules over us, even when we are not yet aware of it; it is the future that makes laws for our today”. I will try to read some Peirce’s statements in a Nietzschean perspective within the context of the plan to develop a dynamic and historical ontology; and I will try to read the “enigma” of Nietzsche’s Eternal recurrence from a Peircean perspective. (shrink)

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Both Hilbert's axiomatics and Cassirer's philosophy of symbolic forms have their roots in Leibniz's idea of a 'universal characteristic,' and grow on Hertz's 'principles of mechanics,' and Dedekind's 'foundations of arithmetic'. As Cassirer recalls in the introduction to his Philosophy of Symbolic Forms, it was the discovery of the analysis of infinity that led Leibniz to focus on "the universal problem inherent in the function of symbolism, and to raise his 'universal characteristic' to a truly philosophical plane." In Leibniz's view, (...) the logic of 'things' cannot be separated from the logic of 'signs,' as "the sign is no mere accidental cloak of the idea, but its necessary and essential organ."Every 'law' of .. (shrink)

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COVID-19 outbroke in Wuhan, China, in December 2019 and promptly became a pandemic worldwide, endangering health and life but also causing mild-to-severe psychological distress to lots of people, including healthcare workers. Several studies have already showed a high prevalence of depression, anxiety, and post-traumatic symptoms in HCWs but less is known about the efficacy of psychological interventions for relieving their mental distress. The aims of this study were: to evaluate the psychological adjustment of Italian HCWs during the COVID-19 pandemic; to (...) investigate the efficacy of an expressive writing intervention, based on Pennebaker’s paradigmatic protocol, on their psychological adjustment; to analyze if outcomes of EW vary in function of individual differences. Fifty-five HCWs were randomly assigned to one of two writing conditions: EW or neutral writing. Psychological adjustment was assessed before and after three writing sessions. Participants who received the EW intervention showed higher improvements in ptsd, depression, and global psychopathology symptoms. Improvements in EW group varied in function of age, gender, marital status, and baseline values: young, men, married participants and those who had higher baseline scores showed a higher reduction of psychological distress symptoms while women, single and those who had lower baseline value showed increased social support, and resilience. In conclusion, the EW intervention had positive effects which varied in function of individual differences on HCWs’ psychological health. (shrink)

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My intention in this paper is to contribute the debate on “realism” in order to raise a different sort of question: not whether ‘reality’ exists or does not exist, but rather what effects does the belief in this or that reality produce (as Peirce put it 150 years ago). I will turn to Eco’s later thought, and to his support for a form of ‘negative’ realism, and try to demonstrate how his appeal to Peirce’s distinction between Immediate and Dynamical Object (...) is affected by a common-sense interpretation of what ‘real’ amounts to. Peirce in fact distinguished between the “existence” of facts and their “reality.” The former implies a dynamic of blind force, a dynamical reaction. Yet, “reality consists in the future” (CP 8.284), in the public recognition of what it always will be, or we hope will be, in the long run (Peirce uses the word “mellonization”). In Eco’s work, though, the Being or the Real, seen as pure Something, is understood after the form of a Thing, above all External, which simply says many ‘No’s. Peirce’s pragmaticism leads us further on, concentrating on the concept of habit that is also detectable in Eco’s analysis. We could say that Peirce distinguishes brute existence hic et nunc from the persistence of habits. Acts and dispositions to act, and not facts (as opposed to interpretations) appear as real; and it is in this respect that I think we can find a promising line of research for better explaining Eco’s theory of realism. (shrink)

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This article includes details about Oration 44 of Gregory of Nazianzus, taken from ‘Gregorio di Nazianzo, orazione 44’ a book byRossella Valastro, published in 2018. This oration was proclaimed during the first Sunday after Easter in 383, in conjunction with the inauguration of the church of St. Mamas of Caesarea. Gregory of Nazianzus, however, reports only a little information to his devotees about this little-known Cappadocian martyr. The oration highlights many themes, especially spiritual renewal that comes to humanity (...) from Christ's death and resurrection. Through many biblical quotes, the bishop exhorts all humanity to a spiritual change, creating an oration with a complex and irregular structure that is probably derived from several orations that Gregory of Nazianzus proclaimed in different times and places and were brought together into a single text. (shrink)

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In this survey of Roberto Esposito's thought, Bonito Oliva reflects upon the stakes of reading biopolitics in an immunitary key. After sketching the features of a "fundamental crisis in the sense of coexistence," the author, moving from ancient to modern philosophy, emphasizes the centrality of fear in Esposito's understanding of the origins of community. The importance of fear explains in part the intrinsic relation community has to immunity for Esposito, in which immunity is figured primarily as a negative form of (...) community. In the essay's closing pages, the author shows how deeply immunity informs Esposito's understanding of contemporary biopolitics. She goes on to note Esposito's indebtedness to Hegel, especially with regard to the negative, and echoes Esposito's and Deleuze's own calls for the construction of "an immanent norm of life.". (shrink)

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It is not always easy to explain what it means to think in a pragmatist way. Is it simply a way of looking at practical, everyday life matters from a philosophical standpoint? Is it a way of thinking that belongs to a precise theoric movement, as lofty and profound as, for example, the phenomenological or neo-positivistic ones? What distinguishes the pragmatist way of philosophizing? James addresses this question by clarifying that pragmatism is not a doctrine, but an attitude, a tendency (...) to reason in a certain way. Peirce characterizes it as a method to make our ideas clear and produce stable beliefs. According to pragmatists, the meaning of any conception should not be treated as an abstract notion. It should be... (shrink)

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Questo articolo argomenta in favore della tesi di una collaborazione tra sensi e ragione nella gnoseologia di Empedocle. Il primo difensore di questa tesi, Sesto Empirico, distingueva nel pensiero empedocleo due forme di ragione, una umana e l’altra divina. Viene sostenuta qui l’identificazione della ragione divina menzionata da Sesto con il dio protagonista del fr. 134DK, a cui il suo citatore, Ammonio, attribuisce il nome di Apollo. L’analisi proposta cerca di mostrare in particolare 1) che il dio menzionato nel fr. (...) 134 e il sole della comologia empedoclea conosciuto grazie alla testimonianza di Aezio ; 2) che la costituzione fisica di questo dio solare, immagine luminosa proiettata sulla volta dell’etere, ne fa una figura velata della conoscenza, come relazione necessaria di esperienze sensibili e di contenuti intellettivi. La tradizione pitagorica che identificava il sole con Apollo troverebbe un prolungamento nella divinizzazione empedoclea della ragione. (shrink)

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‘Mathematics is the science of the infinite, its goal the symbolic comprehension of the infinite with human, that is finite, means.’ Along this line, in The Open World, Hermann Weyl contrasted the desire to make the infinite accessible through finite processes, which underlies any theoretical investigation of reality, with the intuitive feeling for the infinite ‘peculiar to the Orient,’ which remains ‘indifferent to the concrete manifold of reality.’ But a critical analysis may acknowledge a valuable dialectical opposition. Struggling to spell (...) out the infinity of real numbers mathematicians come to see the active role of emptiness. Pondering over the essence of self-awareness, the Japanese philosopher Nishida Kitarō comes to see the ‘place’ where it abides as absolute nothingness. Thus, the two ways of seeing coalesce into a perspective in which infinity and nothingness mirror each other. (shrink)

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In a life-span perspective, Baglio and Marchetti make the hypothesis of “the existence of multiple kinds of Theory of Mind” and urge the transition from a discrete to a dimensional approach in the study of mentalization (“ToM may vary along a quantitative and a qualitative continuum”). We resist such a plea and argue that we can stick to a discrete approach which posits just a single early-developing mindreading system, and then works out a “third-person first” perspective on mentalization, according to (...) which the understanding of other minds both ontogenetically precedes and grounds the understanding of our own minds. In this third-person first framework, Baglio and Marchetti’s claim that mentalization is “a multifaceted set of competences liable to influence -- and be influenced by -- a manifold of psychosocial aspects” is reformulated as follows: first-person mentalization evolves in an interplay of third-person mentalization, autobiographical memory and socio-communicative skills attuned by cultural variables. Let us examine these points one by one.In the first place, we take a nativist-modularist perspective on third-person mentalization (henceforth “mindreading”). After Onishi and Baillargeon’s (2005) groundbreaking paper, enough evidence has accumulated to endorse the hypothesis that a form of primary mindreading is not a developmental achievement, but an innate social-cognitive evolutionary adaptation (Baillargeon et al., 2013, 2014). Such adaptation is implemented... (shrink)

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Resumo O presente artigo visa apresentar as peculiaridades da interpretação de Giorgio Colli para o pensamento do eterno retorno, numa interpretação que não lhe imputa traço ético nem estético, e sim metafísico. Para tanto, trata-se de, em primeiro lugar, apresentar Parmênides como precursor do eterno retorno, invocando-se a circularidade do ser e da consciência; num segundo momento, trata-se de tomar o eterno retorno como um contato pré-racional, próprio do tempo que expressa a esfera da imediaticidade; num terceiro momento, evidencia-se a (...) força do eterno retorno em sua carga contraditória e seu caráter agonístico. Ao final tem-se o eterno retorno, para Colli, como uma terceira verdade, com a qual Nietzsche pretendeu contrabalançar a verdade do vir-a-ser a suscitar a dor metafísica.The present article aims to present the peculiarities of Giorgio Colli´s interpretation of the eternal recurrence thought - an interpretation that do not ascribe to it nor an ethical nor an aesthetical feature, but a metaphysical one. For this purpose, first of all it presents Parmenides as a forerunner of the eternal recurrence, invoking circularity of Being and consciouness; secondly, it takes the eternal recurrence as a pre-rational contact, a contact from the order of time expressing the sphere of immediacity; thirdly and lastly, eternal recurrence´s power is emphasized in his contradictory burden and agonistic character. After all, the the eternal recurrence would be, for Colli, a third truth, with which Nietzsche intended to counterbalance the truth of becoming that arouses a metaphysical sorrow. (shrink)

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Cet article se propose de mettre en lumière les dynamiques interactionnelles mises en œuvre par la pratique comique de l’onomasti kômôidein, à travers le recours à certaines instruments théoriques fournis par la socio-linguistique (analyse interactionnelle et conversationnelle). En soulignant l’analogie existante entre les injures que les acteurs adressent contre des citoyens réels appelés par leur nom et la calomnie, la diabolè, il propose de nuancer l’opposition, qui domine la critique aristophanienne, entre les interprétations « ritualistes » et les interprétations « (...) politiques » de ce phénomène dramatique. (shrink)

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The subject of this book is the thought of the American pragmatist and founder of semiotics, Charles Sanders Peirce. The book collects the papers presented to the International Conference Semiotics and Philosophy in C.S. Peirce (Milan, April 2005), together with some additional new contributions by well-known Peirce scholars, bearing witness to the vigour of Peircean scholarship in Italy and also hosting some of the most significant international voices on this topic. The book is introduced by the two editors and is (...) divided into three sections, corresponding to the three main areas of the most interesting contemporary reflection on Peirce. Namely, Semiotics and the Logic of Inquiry (part I); Abduction and Philosophy of Mathematics (part II); Peirce and the Western Tradition. (part III). The analysis is carried out from a semiotic perspective, in which semiotics should not be understood as a specific doctrine but rather as the philosophical core of Peirce’s system. As we read in the introduction: “it is semiotics and philosophy or, rather, semiotics as philosophy and philosophy as semiotics, which emerge from a reading of these papers”. (shrink)

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: In this article we shall deal with the construction and defense of subjective identity as a topic at the intersection of psychology and anthropology. In this perspective, defense mechanisms are seen as falling along a spectrum that stretches from the individual to the collective level. The individual mind is the sphere of the intrapsychic defenses and the interpersonal maneuvers to which each of us appeals, in the relationship with other people and with one’s own environment, to defend one’s own (...) self-describability and, indissolubly, the solidity of one’s own self-conscious being. At a social and collective level, on the other hand, the individual self-protective structures are supported by cultural interventions that organize and intersubjectively “domesticate” our subjectivity and our feeling of being-there. Keywords: Autobiographical Reasoning; Defense Mechanisms; Grief; Narrative Identity; Ontological Insecurity Meccanismi di difesa: dall’individuale al collettivo Riassunto: L’articolo si occupa di costruzione e difesa dell’identità soggettiva come tema all’intersezione di psicologia e antropologia. In questa prospettiva, i meccanismi di difesa si dispongono lungo uno spettro che dal livello individuale conduce a quello collettivo. La mente individuale è la sfera delle difese intrapsichiche e delle manovre interpersonali a cui ognuno di noi fa ricorso, nella relazione con gli altri e col proprio ambiente, per difendere la propria autodescrivibilità e, inscindibilmente, la solidità del proprio essere autocosciente. Al livello sociale e collettivo, invece, le strutture autoprotettive dell’individuo sono sorrette da interventi culturali che organizzano e “addomesticano” intersoggettivamente la nostra soggettività e il nostro sentirci esistere. Parole chiave: Ragionamento autobiografico; Meccanismi di difesa; Cordoglio; Identità narrativa; Insicurezza ontologica. (shrink)

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This paper examines the concept of “terminological gaps” and strives to identify suitable methods for dealing with them during translation. The analysis begins with an investigation of the contended notion of gaps in terminology based on empirical examples drawn from a German-Italian terminological database specifically designed for translation purposes. Two macro categories of gaps are identified, conceptual and linguistic level gaps, which only partially correspond to previous observations in the literature. The paper uses examples to explore the advantages of ontological (...) representations for detecting conceptual terminological gaps and identifying appropriate translation strategies. However, limitations are also observed and an attempt is made to resolve these using a frame-based approach. A frame-based analysis reveals that while certain designations may appear to refer to convergent conceptual units with matching distinctive features, differences also emerge due to the way the two language systems build designations. Examples from the corpus make it evident that a frame-based approach is helpful for identifying both kinds of terminological gaps, and then resolving them during translation. An important presupposition for this approach is that larger units of analysis need to be addressed rather than just terms themselves. There is confirmation of the existing idea that methods embracing entire segments or paragraphs as units of investigation are preferable during translation, and this is also seen to apply in terminological studies. (shrink)

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The essay compares the Socratic idea of an infinite inquiry, considered as the moving inspiration of philosophy and the idea, analyzed in contemporary epoch especially by Peirce and Wittgenstein, of a knowledge based on the pure description of life and its pragmatic forms, of the indubitable certainty that is the ground of any evidence, acquired through a rigorous zetetics. Here the inquiry is: how can we configure the philosophical method – meth’odos, path – in the intertwinement between lived life and (...) examined life? (shrink)

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