Realism and idealism in the philosophy of Charles S. Peirce

The thesis argues that there is a conjoining of realism and idealism in the mature thought of American philosopher Charles S. Peirce. Concludes that realism and idealism function together as a unit as they are both founded on an evolutionary conception of continuity and potentiality.

Changing Aristotle's mind and world : critical notes on McDowell's Aristotle

Aristotle’s Nicomachean Ethics is central to John McDowell’s classic Mind and World. In Lectures IV and V of that work, McDowell makes three claims concerning Aristotle’s ethics: first, that Aristotle did not base his ethics on an externalist, naturalistic basis (including a theory of human nature); second, that attempts to read him as an ethical naturalist are a modern anachronism, generated by the supposed need to ground all viable philosophical claims on claims analogous to the natural sciences; and third, that a suitably construed Aristotelian conception of “second nature” can form the basis of a viable contemporary philosophy of mind, world, and normativity. This paper challenges each of these three claims. Aristotle’s ethics, we will claim alongside Terence Irwin, Bernard Williams, Philippa Foot, and many premodern commentators, is based in the kind of physics, metaphysics, and metaphysical biology that McDowell says it cannot be. Historically, we will argue that McDowell’s argument that Aristotle’s ethical reasoning is “autonomous” or “self-standing” is distinctly modern, citing evidence from the leading medieval commentators on the Nicomachean Ethics. The felt need to which McDowell responds, of reading Aristotle’s ethical or political thought as wholly non-metaphysical, arises from out of the successes of the natural sciences in the modern world, which he agrees discredit the Aristotelian, teleological account of nature. In the final part of the paper, we propose that McDowell’s account of normativity, rooted in the non-metaphysical “second nature” he reads into Aristotle, we will contend, is as it stands inescapably relativistic. On a different note, we need also to recognize, as McDowell does not, that this is a new Aristotle, one shaped by our requirements and space of reasons, not the mind and world of the Greek Philosopher himself.

Understanding of mental states in later childhood: an investigation of theory of mind in autism spectrum disorder and typical development with a novel task

The developmental trajectories of Theory of Mind (ToM) in later childhood and into adolescence have not been thoroughly investigated, partly due to a lack of sensitive paradigms that can chart development in typical populations or in individuals with a core deficit in ToM, such as those with autism spectrum disorder (ASD). The present study assessed understanding of emotions, beliefs, and intentions using both an established ToM task (Baron‐Cohen et al., 2001) and the more recently developed Comic Strip Task (CST; Cornish et al., 2010). Participants comprised 12 typically-developing (TD) children (mean age: 12·0 years, range: 9·9‐14·8 years) and 12 high-functioning children with ASD (mean age: 11·0 years, range: 9·1‐13·6 years). Results indicated that the ASD group were not impaired on any of the ToM tasks relative to TD children. It was concluded that although children with high-functioning ASD appear to develop basic ToM skills, they do not generalize these to naturalistic situations. The comic-strip paradigm is suggested as a promising way to approach the measurement of ToM across childhood in typical children and those with ASD.

'O que é o "subalterno" da filosofia da religião? / What Is the “Subaltern” of the Philosophy of Religion?

The The 18th-19th centuries orientalist preoccupations with mythology and ancient perennis lacked both a critical-theoretical sensitivity to historiography anchored in radical historical consciousness and a deep sense of philosophical argumentation, as distinct from discerning mythic patterns of textual (intra-textual or internal) disputation and its interpretative ramifications from another felicitous perspective, usually theology mitigated by whatever remains ‘modern’ in the arts. Philosophy of Religion on the other hand remained heavily straddled in the rigors of logic, reason, analysis, dialectic, reason, reductio, aggressive refutation, within established frameworks drawing from the other branches of philosophy, namely, again, logic, epistemology, ontology and metaphyics. This paper presents a view 'from below' to demonstrate and argue how philosophy o religion must change in the post-colonial era and pay more attention to indigenous patterns of theological thinking and critiquing of Western enlightenment-centred philosophy of religion. It is in Portuguese though.