The bibliographical history offers an interesting point of view for a better understanding of the rise and development of ontology, as an autonomous discipline, in early modern thought. After Luther’s interdict, the metaphysics was neglected in many protestant academies and excluded from the disciplinary classifications (§§ 1-2). The return of metaphysics, at the end of the 16thcentury, coincided, in many cases, with the affirmation of the new scholastic paradigm of ontology (§ 3). An illustrious precedent of this paradigm was constituted (...) by the Jesuit Francisco Suárez and his Disputationes metaphysicae (§ 5). The Jesuit models - not only that by Suárez, but also those by Benet Perera and Pedro da Fonseca - represented the standard on which Calvinists and Lutherans built their own metaphysics in an ontological way. This paper provides a conspicuous number of case studies in which the passage from metaphysics to ontology becomes definitively clear: this debate takes place throughout the first handbooks, treatises, magisterial and doctoral disputations (§ 6) proposed by the Calvinist and Lutheran authors. (shrink)

We analyse the development of Fair Trade in Italy by examining its principles, structure, performance, dilemmas and potential solutions and identifying its main distinctive features. These lead us to develop a specifically Italian model. Fair Trade in Italy is younger than its more established North European counterparts and more focussed on broad social justice issues in addition to its concern to include marginalized producers. This normative difference has given rise to a social-economy-dominated value chain, although it has generated much lower (...) per capita consumption of Fair Trade products. At the same time, we also observe a relatively higher specialization in handicraft products and educational activities as well as a strong capacity to attract voluntary labour and create social capital. We identify clear trade-offs between social goals and the economic performance of the Italian model: reduced economies of scale, a closer focus on non-economic-value-creating social activities and greater consideration of values such as consumption sobriety and environmental concerns which may conflict with economic performance. We propose solutions which may resolve these dilemmas without abandoning the initial ambition not only to achieve the promotion of market access for marginalized producers in the South, but also to pursue a broader concept of well-being in the North and the South. (shrink)

We analyse the development of Fair Trade in Italy by examining its principles, structure, performance, dilemmas and potential solutions and identifying its main distinctive features. These lead us to develop a specifically Italian model. Fair Trade in Italy is younger than its more established North European counterparts and more focussed on broad social justice issues in addition to its concern to include marginalized producers. This normative difference has given rise to a social-economy-dominated value chain (with a partial corporate involvement uniquely (...) in the retail sphere), although it has generated much lower per capita consumption of Fair Trade products. At the same time, we also observe a relatively higher specialization in handicraft products and educational activities as well as a strong capacity to attract voluntary labour and create social capital. We identify clear trade-offs between social goals and the economic performance of the Italian model: reduced economies of scale, a closer focus on non-economic-value-creating social activities and greater consideration of values such as consumption sobriety and environmental concerns which may conflict with economic performance. We propose solutions which may resolve these dilemmas without abandoning the initial ambition not only to achieve the promotion of market access for marginalized producers in the South, but also to pursue a broader concept of well-being in the North and the South. (shrink)

AI-based technologies are increasingly pervasive in a number of contexts. Our affective and emotional life makes no exception. In this article, we analyze one way in which AI-based technologies can affect them. In particular, our investigation will focus on affective artificial agents, namely AI-powered software or robotic agents designed to interact with us in affectively salient ways. We build upon the existing literature on affective artifacts with the aim of providing an original analysis of affective artificial agents and their distinctive (...) features. We argue that, unlike comparatively low-tech affective artifacts, affective artificial agents display a specific form of agency, which prevents them from being perceived by their users as extensions of their selves. In addition to this, we claim that their functioning crucially depends on the simulation of human-like emotion-driven behavior and requires a distinctive form of transparency—we call it emotional transparency—that might give rise to ethical and normative tensions. (shrink)

Why are mistaken beliefs about Covid-19 so prevalent? Political identity, education and other demographic variables explain only a part of individual differences in the susceptibility to Covid-19 misinformation. This paper focuses on another explanation: epistemic vice. Epistemic vices are character traits that interfere with acquiring, maintaining, and transmitting knowledge. If the basic assumption of vice epistemology is right, then people with epistemic vices such as indifference to the truth or rigidity in their belief structures will tend to be more susceptible (...) to believing Covid-19 misinformation. We carried out an observational study (US sample, n = 998) in which we measured the level of epistemic vice of participants using a novel Epistemic Vice Scale. We also asked participants questions eliciting the extent to which they subscribe to myths and misinformation about Covid-19. We find overwhelming evidence to the effect that epistemic vice is associated with susceptibility to Covid-19 misinformation. In fact, the association turns out to be stronger than with political identity, educational attainment, scores on the Cognitive Reflection Test, personality, dogmatism, and need for closure. We conclude that this offers evidence in favor of the empirical presuppositions of vice epistemology. (shrink)

Most of the arguments usually appealed to in order to support the view that some abstraction principles are analytic depend on ascribing to them some sort of existential parsimony or ontological neutrality, whereas the opposite arguments, aiming to deny this view, contend this ascription. As a result, other virtues that these principles might have are often overlooked. Among them, there is an epistemic virtue which I take these principles to have, when regarded in the appropriate settings, and which I suggest (...) to call ‘epistemic economy’. My purpose is to isolate and clarify this notion by appealing to some examples concerning the definition of natural and real numbers. (shrink)

The interpretation of the violation of Bell-Clauser-Horne inequalities is revisited, in relation with the notion of extension of QM predictions to unmeasurable correlations. Such extensions are compatible with QM predictions in many cases, in particular for observables with compatibility relations described by tree graphs. This implies classical representability of any set of correlations 〈A i 〉, 〈B〉, 〈A i B〉, and the equivalence of the Bell-Clauser-Horne inequalities to a non void intersection between the ranges of values for the unmeasurable correlation (...) 〈A 1 A 2〉 associated to different choices for B. The same analysis applies to the Hardy model and to the “perfect correlations” discussed by Greenberger, Horne, Shimony and Zeilinger. In all the cases, the dependence of an unmeasurable correlation on a set of variables allowing for a classical representation is the only basis for arguments about violations of locality and causality. (shrink)

The Islamic contestation of the last twenty years has in many aspects called into question the legitimacy of current juridical systems of supposedly MuslimCountries. Their adoption of another rationality of the law is today a well affirmed process but has left many consequences.In the article we will try to explain in which way the šarî'a, being a religious law, is completely controlled by the usage given to it by the State through the supremacy of the Constitution, its means, institutions and (...) actors. It is therefore a question of the level of its integration into « the law » of various countries with the emphasis on the necessity of change of perspective, where the "secularisation of Islamic law" should rather be regarded as "islamisation of the Positive law", at least when referring to Family law and, above all, when dealing with specific political conditions. (shrink)

According to the extended cognition thesis, an agent’s cognitive system can sometimes include extracerebral components amongst its physical constituents. Here, we show that such a view of cognition has an unjustifiably anthropocentric focus, for it tends to depict cognitive extensions as a human-only affair. In contrast, we will argue that if human cognition extends, then the cognition of many non-human animals extends too, for many non-human animals rely on the same cognition-extending strategies humans rely on. To substantiate this claim, we (...) will proceed as follows. First (Sect. 1), we will introduce the extended cognition thesis, exposing its anthropocentric bias. Then, we will show that humans and many non-human animals rely on the same cognition-extending strategies. To do so, we will discuss a variety of case studies, including “intrabodily” cognitive extensions such as the spinal cord (Sect. 2), the widespread reliance on epistemic actions to solve cognitive tasks (Sect. 3) and cases of animal cognitive offloading (Sect. 4). We’ll then allay some worries our claim might raise (Sect. 5) to then conclude the paper (Sect. 6). (shrink)

This volume collects 17 case studies that characterize the various kinds of translations of the European culture of the last two and a half millennia from ancient Greece to Rome, from the medieval world to the Renaissance up to the ...

A view that emancipates free will by means of quantum indeterminism is frequently rejected based on arguments pointing out its incompatibility with what we know about quantum physics. However, if one carefully examines what classical physical causal determinism and quantum indeterminism are according to physics, it becomes clear what they really imply–and, especially, what they do not imply–for agent-causation theories. Here, we will make necessary conceptual clarifications on some aspects of physical determinism and indeterminism, review some of the major objections (...) against libertarian conjectures, and show that there is no conceptual incompatibility preventing us from taking a ‘quantum-libertarian’ approach to the problem of free will. In particular, we will illustrate the possible role of self-causation (causa sui) as a potential solution to otherwise apparently incompatible or even paradoxical statements concerning free will and quantum indeterminism. (shrink)

The abrupt beginning of the Philebus refers to the abrupt interruption of the dialogue with Callicles in the Gorgias. The reuse of the phrase αὐτὸς γνώσῃ (Phlb. 12a9 = Gorg. 505c9), unique in Plato, is an evident sign of the will to connect the two texts and contexts. Both of them deal with the problem of the interruption of the philosophical dialogue. The absolute lack of contextualization and the ‘open’ conclusion in the Philebus are consistent with this framework. The continuity (...) with the Gorgias is also a fundamental reason why Socrates returns as protagonist in a late dialogue. It also allows us to put forward a hypothesis on the identity of Philebus, an emblematic character like Callicles. (shrink)

Gorgias, the teacher of Isocrates, is rarely mentioned in Isocrates’ works and never in a flattering way. He is also presented, among other masters and poets, on Isocrates’ grave in a way that appears to be consistent with his pupil’s thought. Thus, the author of the iconographic plan of the grave may have been either Isocrates himself or someone who suffi­ciently knew his works and properly understood his tempestuous rela­tionship with his master.

In his 1920 monograph Relativitätstheorie und Erkenntnis apriori the young Reichenbach distinguished between two meanings of the a priori: ‚apodictically valid, true for all time‘ and ‚constituting the concept of object‘. At the end of the 1990s Michael Friedman drew again the attention of philosophers of science to this forgotten distinction. In the spirit of Reichenbach’s early Kantianism Friedman attempted to construct a relativized or temporally variable a priori, which is nevertheless constitutive of the object of knowledge. Friedman rejects an (...) alternative historicized version of the a priori elaborated by the Marburg school and in particular by Cassirer. According to Friedman, Cassirer defended a regulative, but absolute version of the a priori, the existence of a yet-to-be-found set of final principles that are conditions of all scientific experience. This paper suggests that using the constitutive/regulative distinction as a basis for comparison is misleading. In order to understand the Marburg school’s conception of the a priori one should get back to Hermann Cohen’s interpretation of Kant and in particular to his own distinction between two meanings of the a priori. A more suitable comparison is that between Cohen’s opposition metaphysical-vs.-transcendental a priori and Reichenbach’s distinction apodictic-vs.-constitutive a priori. If the comparison is conducted along these lines—as already suggested in the mid-1920 s by the Dutch neo-Kantian Alfred C. Elsbach—it turns out that Cohen and the Marburg school and not Reichenbach provided a good example of a relativized a priori. (shrink)