The philosophical literature on the standing to forgive is divided. The majority view holds that only victims have the standing to forgive (Murphy and Hampton 1988, Owens 2012, Zaragoza 2012, Walker 2013), while recent contributions challenge the majority view and argue that third parties also have the standing to forgive (MacLachlan 2008, Norlock 2009, Pettigrove 2009, Chaplin 2019). This chapter defends the victim’s unique standing to forgive by way of a specific account of the nature of forgiveness. The standard account (...) of forgiveness says that forgiveness is the overcoming of resentment for the right reasons. The standard account can explain how forgiveness differs from similar responses, like excusing and condoning, but falls short of explaining how forgiveness can be a voluntary action. A satisfactory account of forgiveness should be able to explain how forgiveness can be separate from excusing and condoning, as well as how forgiveness can be voluntary. To account for all the desiderata, this chapter suggests an account of forgiveness that depends on the wrongdoer’s repentance and the victim’s decision to absorb the cost of the wrongdoing. On this account, forgiveness is necessarily the prerogative of the victim. (shrink)

Razón, poesía, historia.--La cuestión del estoicismo español.--El querer.

Was Iris Murdoch a virtue ethicist? At first sight, it would appear that she was not. She does not offer an explicit definition of account of the term ‘virtue’, and there are significant differences between her views and those of standard Aristotelian virtue ethicists. There is no reason, however, to think that the standard Aristotelian view represents the only legitimate form of virtue ethics. In this chapter, I begin by recalling (in section 1) the main commonalities between Murdoch’s criticisms of (...) the prevailing moral theories of her time and those of other first-wave virtue-ethicists. I then highlight (in section 2) some cornerstones of Murdoch’s peculiar approach to morality, which represent the background against which her account of virtue is developed, and I propose to trace these cornerstones back to a more diverse range of influences than the standard version of Aristotelianism. In section 3, I sketch the basics of Murdoch’s account of virtue, and I argue that there are at least three routes to vindicate it as a genuine virtue-ethical approach: the Buddhist, the Kantian and the Socratic-Aristotelian. I explore each of these routes in turn in sections 4, 5, and 6. In conclusion, I argue that the virtue-ethical field would benefit a great deal from the kind of pluralistic account of virtue that Murdoch offers. (shrink)

Las exposiciones de Rolando Castellón han tenido espacio en varias partes del mundo. El artista ha ganado premios en su natal Nicaragua y fuera de ella. Reside en Costa Rica actualmente, y no se ha detenido allí. Se le puede encontrar con varios nombres y con cada uno de ellos desarrolla una actividad distinta, es así de multifacético. Él se ha construido a sí mismo desde su propia experiencia, sin la academia de por medio. Este trabajo quiere dar un recorrido (...) sobre el trabajo y obra del artista. (shrink)

Did you know we used to have tails that helped us connect to each other and the world around us? But then of course we lost our tails — or so the story goes — and now we need new ways to connect. In From Tails to Tales, best friends Huk and Tuk find a way to compensate for this loss. They discover that by discussing stories — or tales, if you like — they can recreate that deeper understanding of (...) themselves, each other and the world, essential for feeling connected. Although the tales they discuss may seem simple, the complex questions they raise make them rewarding for adults and children to ponder together. -/- Doing philosophy with people of all ages inspires Maria daVenza Tillmanns to explore profound ideas through playful stories that help us who have lost our tails to reconnect through meaningful communication and endless curiosity. (shrink)

The essays in this volume present the first comprehensive account of Fichte’s reception and influence in America, highlighting philosophical issues central to thinkers in the U.S., Argentina, Brazil, and Mexico.

This literature review focused on effective teaching strategies for children with Attention Deficit Hyperactivity Disorder (ADHD) in classrooms where English as a Foreign Language (EFL) is taught, which is undoubtedly a novel and crucial issue that demands immediate attention. This review not only concentrates on identifying the teaching strategies used for students with ADHD but also delves into and considers different teaching approaches and inclusive education adaptations for students with ADHD. The impact of this review might be significant for educators, (...) parents, and stakeholders alike since it could provide valuable recommendations and knowledge based on the evidence gathered. This would lead to developing more effective, efficient, and inclusive teaching strategies or mechanisms for students with ADHD. Programs aimed at teacher training could also benefit from the findings of this review, contributing to the general support and improving the academic experience of students with ADHD in foreign language learning environments. (shrink)

Dibujar el pensamiento de Seneca es dibujar su figura viva, trazar el esquema de su persona. Seneca es un mediador que para alzarse sobre nosotros necesita de nuestra necesidad, pues solo apoyado en nuestra indigencia tiene sentido. Maria Zambrano lleva a cabo un lucido estudio de la figura y significacion del pensador cordobes y presenta una seleccion de sus escritos.

Аннотация Понятие «парресия» впервые появляется в греческой литературе в V в. до н. э. Парресия — это возможность говорить свободно и открыто, не считаясь с авторитетами, говорить то, что без этого права может привести к наказанию или смерти. Парресия позволяла говорить правду властям, принося пользу тому, кто властвует, кому зачастую не хватает понимания сути реального положения дел. 1 Перевод статьи выполнен С. В. Борисовым по изданию: Tillmanns, Maria daVenza (2022). “How Parrhesia in Doing Philosophy With Children: Develops Their Touchstones of (...) Reality”. International Journal of Philosophical Practice, vol. 8, no. 1, pp. 1-11. В своей книге «Занятия философией с детьми в начальной школе: сложная деятельность» Берри Хисен утверждает, что занятие философией с детьми является формой парресии, поскольку побуждает детей говорить свободно и открыто. Парресия изменяет отношения между взрослым и ребенком. Серьезное отношение взрослых к детям как полноправным гражданам дает детям возможность серьезно относиться к себе, а также нести ответственность за свои мысли и чувства. Обосновывая свои мысли и чувства и прислушиваясь к мнению своих сверстников, дети становятся критическими слушателями не только других, но и самих себя. Они узнают, что то, что они думают и чувствуют, имеет вес, имеет значение в глазах других, что повышает самооценку. В процессе философствования дети также вырабатывают свои собственные критерии («пробные камни») реальности. Более того, для ощущения целостности и обоснованности того, кто мы есть, необходимо самопознание, что дает нам осознание цели и направления развития. (shrink)

I am proposing here an examination o f the text Reading Capital, written by Louis Althusser in 1965. I will consider it as a text in the history o f philosophy. In Reading Capital Althusser explicitly asks which philosophy provides the basis, the foundation, for Marx’s scientific work? In this sense, Reading Capital is, at the same time, a text in the history o f philosophy and a text in the philosophy o f science. In research on Marx’s philosophy, it (...) becomes essential in the Althusserian argument to consider Marx’s historical position in relation to the school o f classical economy, on the one hand, and to Hegel’s philosophy, on the other. In other words, it is a matter of determining Marx ’s p o sitio n in a history of science and in a history of philosophy. (shrink)

This introduction provides brief outlines of the articles collected in this special issue of the International Journal of Philosophical Studies on the topic of Ethics and Emotions. It also announces the winners of the 2021 Robert Papazian and PERITIA prizes.

Leven en werk van de Deense wijsgeer Søren Aabye Kierkegaard (1813-1855).

Diese vergleichende Analyse der Texte Emil Ciorans und Josef Winklers impliziert eine Gegenüberstellung der Themen und Motive, der literarischen Strategien sowie der poetisch-ästhetischen Grundhaltungen beider Autoren. Die komparatistische Studie beleuchtet Winklers Selbstverständnis als Schriftsteller aus verschiedenen Blickwinkeln. Aus dem Vergleich mit Cioran eröffnen sich neue Erkenntnismöglichkeiten: Winklers Affinitäten zu den französischen Existentialisten, Jean Genet und Jean Amery, die Oszillation zwischen Aphorismus, Fragment und Erzählung, die Harmonie der Gegensätze in seinen Romanen. Als Leitmotive der Werke Ciorans und Winklers erweisen sich die (...) Kategorien von Außenseitertum und metaphysischem Exil. Als existentielle Außenseiter fungieren Winklers Romanfiguren und das metaphysische Exil artikuliert die Lebenssituation des Vereinzelten in Ciorans Werk. Die Stileigenheiten der beiden Autoren, die Auseinandersetzung mit der Sprache und die Verführung des Schweigens werden unter dem Aspekt des «sprachlichen Exils» herausgearbeitet. (shrink)

Barbara Stafford is at the forefront of a growing movement that calls for the humanities to confront the brain’s material realities. In Echo Objects she argues that humanists should seize upon the exciting neuroscientific discoveries that are illuminating the underpinnings of cultural objects. In turn, she contends, brain scientists could enrich their investigations of mental activity by incorporating phenomenological considerations—particularly the intricate ways that images focus intentional behavior and allow us to feel thought. This, then, is a book for both (...) sides of the aisle, a stunningly broad exploration of how complex images—or patterns that compress space and time—make visible the invisible ordering of human consciousness. Stafford demonstrates, for example, how the compound formats of emblems, symbols, collage, and electronic media reveal the brain’s grappling to construct mental objects that are redoubled by prior associations. On the other hand, she compellingly shows that findings in evolutionary biology and the neurosciences are providing profound opportunities for understanding aesthetic conundrums as old and deep-seated as the human urge to imitate, the mapping of inner space, and the role of narrative and nonnarrative representation. As precise in her discussions of firing neurons as she is about the coordinating dynamics of image making, Stafford locates these major transdisciplinary issues at the intersection of art, science, philosophy, and technology. Ultimately, she makes an impassioned plea for a common purpose—for the acknowledgement that, at the most basic level, these separate projects belong to a single investigation. (shrink)

The article is a more detailed consideration of the problems that were outlined in the first part of this study, “The Application of the Proprioception of Thinking in Doing Philosophy with Children” (Socium and Power, 2019, no. 4). This time, the author pays attention to the characterization of thinking as a process in the practice of philosophizing with children, justifying the effectiveness of this practice, which forms the awareness of actions and develops emotional intelligence. The author contrasts static abstract thinking (...) with the dynamics of a tacit concrete process of thought. Philosophizing with children in a dialogue form completely engages in the thought process, focuses on the very thinking, which is constantly developing taking into account different points of view, is complicated and deepens the understanding on an emotional level. (shrink)

Kierkegaard, o personagem histórico, é conhecido em grande parte por sua ironia e sua insubordinação diante de seus professores. No entanto, alguns professores, como H. N. Clausen, têm o respeito de Kierkegaard. A tradução destas duas cartas é importante para estabelecer a relação de Kierkegaard com H. N. Clausen, mostrando que a filosofia de Kierkegaard chega à Europa e especialmente à Itália através de Clausen, refutando a visão na qual Kierkegaard não foi apreciado e lido durante a sua vida. Kierkegaard (...) era lido e sabia disso. (shrink)

Where should one look to find a medieval theology of Biblical inspiration? Some scholars believe it does not exist. Denis Farkasfalvy takes to task neo-scholastics primarily of the period between Vatican Councils I and II for falsifying the theology: “Thomists and neo-Thomists like to use Thomas’s thought on prophecy for developing a scholastic theology of biblical inspiration,” but although “theological textbooks of the early twentieth century often pretended to be articulating St. Thomas’s actual teaching … Aquinas never asked the question (...) of how divine and human actions had jointly produced the Bible.”1 Farkasfalvy’s analysis applies equally to Albert.A comprehensive rebuttal of his claim lies beyond the scope... (shrink)

Collectively these essays inform educators and researchers at different grade levels about the teaching and learning of proof at each level and, thus, help ...

In this book, as in various earlier studies of the author, she uses the three-dimensional method, which facilitates a stratified focus in agreement with three ...

Drawing on recent findings, this study examines whether valence concordant electromyography (EMG) responses can be explained as an unconditional effect of mere stimulus processing or as somatosensory simulation driven by task-dependent processing strategies. While facial EMG over the Corrugator supercilii and the Zygomaticus major was measured, each participant performed two tasks with pictures of album covers. One task was an affective evaluation task and the other was to attribute the album covers to one of five decades. The Embodied Emotion Account (...) predicts that valence concordant EMG is more likely to occur if the task necessitates a somatosensory simulation of the evaluative meaning of stimuli. Results support this prediction with regard to Corrugator supercilii in that valence concordant EMG activity was only present in the affective evaluation task but not in the non-evaluative task. Results for the Zygomaticus major were ambiguous. Our findings are in line with the view that EMG activity is an embodied part of the evaluation process and not a mere physical outcome. (shrink)

A standing presumption in the literature is that devil’s advocacy is an inherently beneficial argumentative move; and that those who take on this role in conversation are paradigms of argumentative virtue. Outside academic circles, however, devil’s advocacy has acquired something of a notorious reputation: real-world conversations are rife with self-proclaimed devil’s advocates who are anything but virtuous. Motivated by this observation, in this paper we offer the first in-depth exploration of non-ideal devil’s advocacy. We draw on recent analyses of two (...) better known discursive practices—mansplaining and trolling—to illuminate some of the signature traits of vicious devil’s advocacy. Building on this comparative examination, we show that all three practices trade on a manipulation of illocutionary force; and we evaluate their respective options for securing plausible deniability. (shrink)