Panaetius of Rhodes (2nd century BC) is often considered a heterodox Stoic, exhibiting significant differences from his predecessors, Zeno, Cleanthes and Chrysippus. Notably, scholars of Stoicism have observed that Panaetius appears to have lost interest in the figure of the wise man as a model of moral and epistemic perfection, as conceived by the early Stoics. However, the textual evidence that would confirm this abandonment is inconclusive. The reasons behind this shift are also unclear. Therefore, this work has two objectives. Firstly, it aims to critically review the textual material that suggests Panaetius lost interest in the wise man. Secondly, it aims to explain why Panaetius changed his focus. To achieve this, Panaetius will be presented as a recipient of a philosophical tradition interested in types of life. As such, he will criticise and modify the positions of his predecessors, who attached great importance to the sage. He will also introduce new theoretical developments that diminish the relevance of such a wise figure. At the same time, he will approach those who do not pay attention to the wise man in their study of types of life.
Reexamining science journalism through the constructivist lens of Science and Technology Studies (STS), the present paper argues that this perspective promotes a more responsible approach to reporting scientific discoveries in medicine. The dominant anti-constructivist, realist approach often results in what we term "dramatic modalization," which attributes greater facticity and universality to scientific findings than they actually possess at the time of publication, leading to significant moral consequences.To illustrate this, we will first explore the STS perspective as a framework for understanding the construction of facts in practice. Next, through a discourse analysis of two historical cases in medical journalism—the MMR-autism link and the depression-serotonin connection—we will demonstrate that the realist media coverage of these cases engaged in dramatic modalization, resulting in tangible moral repercussions. We hereby propose an alternative STS model for science journalism in medicine, arguing that it offers a more morally responsible approach.
History of medicine. Medical expeditions, Medical philosophy. Medical ethics
The First Balkan War separated Albania from the Ottoman Empire. In this historical context, the Albanian political elite’s separatist action must be viewed as a territorial defensive act. This is a consequence of Balkan developments. In the absence of a defensive capability of the Ottoman army, independence was declared in reaction to the military occupation of Ottoman territories inhabited by Albanians, from the Balkan Allies. In circumstances where independence and the establishment of a sovereign Albanian ethnicity were considered a crucial issue for the Adriatic Powers, Albanian nationalist activists visited Vienna and Budapest. They sought support within the context of ongoing Balkan developments. At the beginning of November, when Ottoman sovereignty in the Balkans weakened, Ismail Qemali an Albanian nationalist and scion of the Vlora family, held significant meetings with high-ranking Austria-Hungarian diplomatic and military officials. On the Ottoman side, the final reaction of the Albanian political elite to separation did not appear to be a decision agreed upon by the Ottoman Porte. Questioning the preservation of Ottoman sovereignty in the Balkans diminished cooperation between the Albanian periphery and the Ottoman center. This gave a separatist nature to the Albanian political elite’s action, accomplished in the National Assembly of Vlora. The latter’s decision-making carried a national and supra-religious character, fundamentally challenging the Ottoman model of state and social organization and opening the way for an alternative philosophy in the Albanian state organization.
Diffeomorphism invariance is a feature that gets sometimes highlighted as something with profound implications in the physics of spacetime. Moreover, it is often wrongly associated exclusively with General Relativity. The fact that diffeomorphism invariance and general covariance are used interchangeably does not help. Here, we attempt at clarifying these concepts.
Ana Clara de Andrade Patrício, Ana Caroline Cabral Cristino, Thiago Antonio Avellar de Aquino
Esta pesquisa teve como objetivo mapear as produções científicas da área de Ciências das Religiões sobre as implicações da espiritualidade e da religiosidade na saúde de pacientes oncológicos. Para critérios de elegibilidade foram consideradas as produções científicas no formato de artigo, de dissertações e de teses, publicadas no período de 01 de janeiro de 2018 a 30 de outubro de 2022 nas revistas A1, A2, B1 e B2 da área de Ciências da Religião e Teologia e no catálogo de teses e dissertações dos programas de pós-graduação em CR da CAPES, escritas em língua portuguesa (Brasil), inglesa, espanhola, alemã, italiana ou francesa e que traziam como temática central a espiritualidade e a religiosidade na saúde de pacientes oncológicos. Dos 1669 estudos encontrados, 9 foram selecionados para leitura na íntegra, resultando em uma amostra final de 8 estudos analisados. Os resultados desta revisão mostraram que a espiritualidade e a religiosidade vivenciadas pelos pacientes oncológicos os auxiliam no enfrentamento da enfermidade, no bem-estar psicológico, na percepção de sentido na existência e na qualidade de vida.
Based on the recent work [1,2], we formulate the first law and the second law of stochastic thermodynamics in the framework of general relativity. These laws are established for a charged Brownian particle moving in a heat reservoir and subjecting to an external electromagnetic field in generic stationary spacetime background, and in order to maintain general covariance, they are presented respectively in terms of the divergences of the energy current and the entropy density current. The stability of the equilibrium state is also analyzed.
The article describes the macro-concepts Rod (a Slavic female deity) and Makosh (a Slavic female deity) in the Russian linguistic culture. It is the first attempt to analyze these macro-concepts in terms of conceptual signs. The authors studied the lexemes of Rod and Makosh / Mokosh as the main representatives of the macro-concepts in the National Corpus of the Russian Language, as well as compared their cognitive signs. The methods included descriptive, interpretive, and conceptual linguistic analyses. The macro-concept of Makosh revealed 33 cognitive signs, which were divided into 11 groups: 1. (Divine) motherhood (four signs): goddess, Mother of God / Virgin Mary, poppy head, crown. 2. Natural objects and phenomena (four signs): rain, star, earth, horns / cornucopia. 3. Fertility (two signs): abundance, harvest. 4. Spirits of nature (one sign): mermaids / pitchforks. 5. Kinship (six signs): wife, mother, grandparent, relationship, family, elder sister. 6. Functions (four signs): thunderbearer, spinner, creator, mistress. 7. Relationships (one sign): care. 8. Evaluation (one sign): good. 9. Person (two signs): girl, woman. 10. Fate (four signs): share, lot, fate, luck. 11. Cult (four signs): idol, Paraskeva Pyatnitsa (Saint Paraskevi of Iconium), Rozhanitsa (a Slavic female deity), treba (prayer) / sacrifice. The structure of the macro-concept Rod had 35 cognitive features, which were divided into 13 groups: 1. (Divine) fatherhood (two features): god, God-father. 2. Natural objects and phenomena (three features): star, lightning, sky. 3. Fertility (one sign): harvest. 4. Kinship (four signs): father, grandparent, kinship, family. 5. Functions (five signs): agriculture, ruler, justice, creation, creator. 6. Relationships (two signs): care, protection. 7. Evaluation (three signs): good, deceit, adultery. 8. Fate (two signs): share, fate. 9. Cult (five signs): idol, feast, Stribog (a Slavic male deity), treba (prayer) / sacrifice, Yarilo (a Slavic male deity). 10. Success (four signs): crown, profit, prosperity, success. 11. Place of birth (one feature): Motherland. 12. Property (one sign): strength. 13. People (two signs): civilization, humanity. These signs reflected the peculiarities of the Russian linguistic mentality, which preserved the memory of the cult of Rod (literally, kin) and Makosh (Mother Goddess). This cult was consistently reproduced in veneration of the Mother Earth and family deities Rod and Makosh, the divine parents of people. Christian aspects manifested themselves as the image of Virgin Mary and God the Father. The macro-concepts of Rod and Makosh appeared to have a number of overlapping cognitive features: good, deity (god, goddess), destiny, care, star, idol, progenitor, kinship, family, fate, creator, prayer / sacrifice, harvest.
History of Russia. Soviet Union. Former Soviet Republics, Psychology
Our main question in this paper is as follow: (Q) What are the epistemic norms governing our responses in the face of disagreement? In order to answer it, we begin with some clarification. First, following McHugh (2012), if we employ a useful distinction in normativity theory between evaluative and prescriptive norms, there are two readings of (Q)––we explore such distinction in section 2. And secondly, we accept gnosticism, that is, the account that the fundamental epistemic good is knowledge. It is with this assumption that we want to answer (Q). So, if gnosticism is true, what is the plausible answer to (Q)? In section 3 we argue for gnostic disagreement norms as response to (Q) and in section 4 we apply such norms to particular cases of disagreement.
AbstractIn both theTreatiseand theEnquiry, as a naturalist philosopher Hume is committed to recognizing continuity between humans’ and other animals’ cognitive capacities. In particular, Hume maintains that humans share with other intelligent animals the basic psychological mechanism that underlies their capacities for causal reasoning. In this article, I will address the question whether Hume’s philosophical system can coherently attribute to animals the ability to engage in causal reasoning as he intends. First, I formulate an apparent problem for Hume that his views on causal reasoning and general thinking may seem to yield the following inconsistent triad: (1) causal reasoning requires general thinking; (2) general thinking requires language; (3) nonhuman animals lack language but can engage in causal reasoning. Then, I will develop a Humean solution to the problem by distinguishing two kinds of general thinking, which I call “level‐1” and “level‐2” general thinking, respectively. Level‐1 general thinking does not require language and must play the foundational role in Hume’s account of causal reasoning, as well as his account of language acquisition. Level‐2 general thinking, on the other hand, requires language, and it presupposes the capacity for level‐1 general thinking in several important ways.
Kátia Maheirie, Paulo Ricardo de Araújo Miranda, Bader Burihan Sawaia
et al.
Resumo O presente trabalho busca analisar os modos como se organizam os Centros de Referência em Assistência Social (CRAS), a partir de experiências coletivas e práticas comunitárias realizadas pelas equipes-território, destacando os processos de dissensos e consensos nas relações de trabalho. Metodologicamente, com base na análise de discurso, foram realizadas coletivamente 14 entrevistas semiestruturadas com cada equipe dos CRAS de dois estados da macrorregião sul do Brasil. Os resultados apontam que trabalhar as divergências internas sem tentar homogeneizá-las, compondo práticas transdisciplinares e horizontalizantes, se mostrou um modo potente de organização das equipes de trabalho. Ademais, foi relatado também a potência na produção dos fazeres de territorialização, com e a partir do território, por meio de seus significantes e possibilidades singulares. Finalmente, apontam-se as práticas comunitárias com grupos e coletivos nos CRAS como um dos vetores potentes no enfrentamento ao sofrimento ético-político produzido pelas desigualdades sociais.
In the same base setup as Sakharov's induced gravity, we investigate emergence of gravity in effective quantum field theories (QFT), with particular emphasis on the gauge sector in which gauge bosons acquire anomalous masses in proportion to the ultraviolet cutoff $Λ_\wp$. Drawing on the fact that $Λ_\wp^2$ corrections explicitly break the gauge and Poincare symmetries, we find that it is possible to map $Λ_\wp^2$ to spacetime curvature as a covariance relation and we find also that this map erases the anomalous gauge boson masses. The resulting framework describes gravity by the general relativity (GR) and matter by the QFT itself with $\logΛ_\wp$ corrections (dimensional regularization). This QFT-GR concord predicts existence of new physics beyond the Standard Model such that the new physics can be a weakly-interacting or even a non-interacting sector comprising the dark matter, dark energy and possibly more. The concord has consequential implications for collider, astrophysical and cosmological phenomena.
We investigate the fate of determinism in general relativity (GR), comparing the philosopher's account with the physicist's well-posed initial value formulations. The fate of determinism is interwoven with the question of what it is for a spacetime to be `physically reasonable'. A central concern is the status of global hyperbolicity, a putatively necessary condition for determinism in GR. While global hyperbolicity may fail to be true of all physically reasonable models, we analyze whether global hyperbolicity should be (i) imposed by fiat; (ii) established from weaker assumptions, as in cosmic censorship theorems; or (iii) justified by beyond-GR physics.
This paper puts forward an ontology that is indebted to QBism, Kant, Bohr, Schrödinger, the philosophy of the Upanishads, and the evolutionary philosophy of Sri Aurobindo. Central to it is that reality is relative to consciousness or experience. Instead of a single mind-independent reality, there are different poises of consciousness, including a consciousness to which ``we are all really only various aspects of the One'' (Schrödinger). This ontology helps clear up unresolved issues in the philosophy of science, such as arise from the reification of either instruments or calculational tools, or from a disregard of the universal context of science, which is human experience. It further helps clear up unresolved issues in the philosophy of mind, among them the problem of intentionality and the dilemma posed by the mutual inclusion of self and world (Husserl's paradox of human subjectivity).
Dans cet article nous nous interrogerons sur le statut conceptuel ainsi que sur la portée politique de la notion de volonté qui apparait dans la célèbre définition que Foucault donne en 1978 de l’attitude critique comme « volonté de n’être pas gouverné ». Pour en élargir son champ d’intelligibilité nous mettrons en parallèle la généalogie du rapport d’obéissance au sein du pouvoir pastoral et de la gouvernementalité avec la généalogie de la concupiscence et de la chair qui inscrit dans « la structure permanente du sujet » une sorte d’empire de l’involontaire permettant de le gouverner. Nous retracerons la manière dont à partir de l’émergence d’un dispositif médico-juridique à l’intérieur de la pratique pénale où, depuis la moitié du XIXe, s’enchevêtrent les expertises psychiatriques et les dispositifs de normalisation pour manipuler les instincts et ses maladies censées être dangereuses pour la société, Foucault avance l’exigence une nouvelle problématisation de la notion de la volonté. On s’attachera ainsi à mettre en lumière comment cette notion devient le foyer d’une reformulation qui ne peut pas se passer d’une généalogie de l’involontaire que Foucault développe notamment dans ses recherches sur l’Histoire de la sexualité, dont la récente parution du quatrième volume, Les aveux de la chair, nous permet aujourd’hui de saisir l’effective portée théorique et politique de cette articulation de la volonté et de l’involontaire. Celle-ci permet en effet de décrire de manière plus riche et détaillé tant la matrice governamentale de subjectivation en Occident que la constitution d’un horizon d’imputabilité et de responsabilité dont chaque sujet est appelé à répondre, ce qui l’inscrit par ce même geste dans un champ généralisé d’obéissance et le rend ainsi intimement gouvernable.
By using a totally antisymmetric spinor field we generalize Elko theory. We compare our proposed theory with traditional totally antisymmetric spinor field theory based on the Dirac equation. As an application of our formalism we comment about the possibility to link our generalized Elko theory with matroids, qubits and surreal numbers.
We present a number of open problems within general relativity. After a brief introduction to some technical mathematical issues and the famous singularity theorems, we discuss the cosmic censorship hypothesis and the Penrose inequality, the uniqueness of black hole solutions and the stability of Kerr spacetime and the final state conjecture, critical phenomena and the Einstein-Yang--Mills equations, and a number of other problems in classical general relativity. We then broaden the scope and discuss some mathematical problems motivated by quantum gravity, including AdS/CFT correspondence and problems in higher dimensions and, in particular, the instability of anti-de Sitter spacetime, and in cosmology, including the cosmological constant problem and dark energy, the stability of de Sitter spacetime and cosmological singularities and spikes. Finally, we briefly discuss some problems in numerical relativity and relativistic astrophysics.
Paul Ricoeur is passionate for life and society. This is not a matter of discussion, since one knows his trajectory, his fights and achievements which reflect wonderful multicolor prisms in his works. We can say that he is, and not that he was, because his essays of narrating the time that is today, the time of the narrative which is brought to our present perspective each moment while one narrates something, indicate a Ricoeur that is revived at different and new moments in which the reader exposes himself or herself in his presence, by narrating.<br />In Time and Narrative 3, based on his passion, one can find a text that inquires about the manner in which we have faced, as a society, our past and in which we expect to construct our future. In Towards a Hermeneutics of Historical Consciousness, Ricoeur presents a problem that reveals how humans are becoming something different than themselves while they “preterify” the past and leave the present without a tradition; it means that such a thought is equivalent to an absence of expectations and hopes about the future. This is the discussion of the text that follows. <br />
The aim of this article is to expound Zubiri’s concept of essence and to begin a critical discussion and evaluation of his proposal. Before explaining what essence is, it is necessary to observe that, for our author, not all things have an essence: only «reality-things» but not «meaning-things» form part of the «essentiable domain». This distinction between «reality-things» and «meaning-things» supposes a new conception of nature. (Nature is not the opposite of the artificial, as the Greek term physis is.)«Reality-things» form a constitutional and «closed» system of non-causal and non-«external» characteristics or traits. These «foundational characteristics» of constitution, then, are precisely the essence. The article discusses critically the assumptions of this doctrine (reality, ontological pluralism, foundation) and its possible limits in the light of contemporary science. It can be a useful theory for the philosophy of language.