R Paul

“Discourse, Metaphysics,and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of Oneself as Another (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled Être, essence et substance chez Platon et Aristote (1953-1954), up to “De la métaphysique à la morale” (1993) published in the Revue de métaphysique et de morale, via the article “Ontologie” (1972) for Encyclopaedia Universalis, the last chapter of The Rule of Metaphor (1975), and the first section of the conclusions to the third volume of Time and Narrative (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research.

“Discourse, Metaphysics,and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of Oneself as Another (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled Être, essence et substance chez Platon et Aristote (1953-1954), up to “De la métaphysique à la morale” (1993) published in the Revue de métaphysique et de morale, via the article “Ontologie” (1972) for Encyclopaedia Universalis, the last chapter of The Rule of Metaphor (1975), and the first section of the conclusions to the third volume of Time and Narrative (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research.

We reproduce here the text of a lecture held by Paul Ricoeur at Naples in 1997. Ricoeur sees in Patočka’s work an elliptical movement with two foci: the phenomenology of the natural world and the question of the meaning of history. Ricoeur evidences the new features of Patočka’s a-subjective phenomenology compared to Husserl’s transcendental idealism and Heidegger’s existential analytics. The transition from the phenomenology of the natural world to the problematic of history suggests in any case a substantial dialectical thread that starts from the phenomenology of the movement of life, weaves through the problematic and tragic character of history and ends in the idea of the solidarity of the shaken.

This book is the first to provide a sustained, coherent analysis of Foucault's work as a whole. To demonstrate the sense in which Foucault's work is beyond structuralism and hermeneutics, the authors unfold a careful, analytical exposition of his oeuvre. They argue that during the of Foucault's work became a sustained and largely successful effort to develop a new method - "interpretative analytics" - capable of explaining both the logic of structuralism's claim to be an objective science and the apparent validity of the hermeneutical counterclaim that the human sciences can proceed only by understanding the deepest meaning of the subject and his tradition.

The focus of this article is on the sentencing remarks concerning a sixteenth century Welsh traitor. Before analysis of the logos track, thematic structure and the surface tropes of these remarks, the origins of this genre from 1307 are examined, demonstrating their formal drafted style and the extemporised style that fully emerged in 1600, which was presaged in the remarks examined here. The discussion that follows the analysis is in five sections which cover the external impacts on this genre; on sentencing remarks in genre theory; on sentencing remarks and social conflict; on censure and sanctions; and on sentencing remarks in the liturgy of criminal process.

This article comprises two case studies of a ``problem'' within the Anglo-Welsh legal process of jury trial. In that tradition, the judge not only instructs on the law to be applied by the jury, s/he also ``summarises'' the evidence after counsel have already done so. This summarising is largely unconstrained by appellate control. The ``problem'' that the two cases present is that they were trials of ``civil'' issues in which the subject matter is also categorised as ``criminal''. Where such overlaps occur the relevant law is not easy nor clear. This can present difficulties for the judge, which may and in these cases were transmitted and amplified to the jury. In the first case study, the rhetorical direction of the judge's language are analysed. In the second, the language is analysed as a generator of confusion rather than direction. In both cases the outcome in the jury's verdict reflect the judicial language. Under current British law, investigation of the conversion process from judicial ``Summing-up'' through collective jury deliberation to verdict is illegal.

This article addresses the architecture of the four Inns of Court inLondon as repositories for the body of law (corpus iuris). Thebuildings are perceived as visual representations of the unwrittenconstitution; evidence that the sign, not the text, remains thepredominant form through which the constitution manifests its content.It is in this context that the self-governing Inns are interpreted asmicrocosms of the City of God, envisaged by Saint Augustine andprefigured in ancient Greece by the Republic of Plato. The Innssynthesise these classical and Christian precepts; thereby creatinga unique commonwealth whose Utopian ideals are based on the applicationof Justitia, or righteousness: an ethical rather than alegal concept which underpins the English constitution. The argumentproposes a correlation between architectural development at the Inns andthe challenge posed to the institutional authority of the law by the newlearning of the Renaissance. It is the semiotics of legal architecturerather than its historical provenance which is central to my analysis. Iattempt to comprehend the effect of the influences outlined above on theform and content of the common law, the legal institution and theancient constitution.

This article considers the sentencing of two eighteenth centuryparricides, one committed by a daughter, the other by a son. In eachcase the sentencing remarks are first subject to generic analysis,derived from the work of Rukiya Hasan and Susan Urmston Philips. Withinthose thematic structures there is a traditional rhetorical analysis. Bycombining both types of analysis one can demonstrate the salientfeatures of each set of judicial remarks. The focus of the article thenshifts from these texts to their contexts, and reveals features in theiroffence narratives which have been omitted in these otherwise powerfulrhetorical utterances. Explanations for these silences are given.

“Discourse, Metaphysics,and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of _Oneself as Another_ (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled _Être, essence et substance chez Platon et Aristote_ (1953-1954) – translated as _Being, Essence and Substance in Plato and Aristotle_ (2013)—, up to “De la métaphysique à la morale” (1993) published in the _Revue de métaphysique et de morale _– translated into English as “From Metaphysics to Moral Philosophy” (1996)—, via the article “Ontologie” (1972) for _Encyclopaedia Universalis_, the last chapter of _The Rule of Metaphor_ (1975), and the first section of the conclusions to the third volume of _Time and Narrative_ (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research.

“Discourse, Metaphysics and Hermeneutics of the Self” deals with the connection between the hermeneutics of the self, as constituted in the ethical-anthropological framework of _Oneself as Another_ (1990), and Ricoeur’s conception of a metaphysics of human agency as developed within this period of his work. It relates to his inquiries in the fields of ontology and metaphysics, from the lectures entitled _Être, essence et substance chez Platon et Aristote_ (1953-1954) – translated as _Being, Essence and Substance in Plato and Aristotle_ (2013) –, up to “De la métaphysique à la morale” (1993) published in the _Revue de métaphysique et de morale _– translated into English as “From Metaphysics to Moral Philosophy” (1996) –, via the article “Ontologie” (1972) for _Encyclopaedia Universalis_, the last chapter of _The Rule of Metaphor_ (1975), and the first section of the conclusions to the third volume of _Time and Narrative_ (1985). Ricœur aims at determining a specific kind of philosophical discourse as a common ground for the perspectives stemming from a hermeneutic phenomenology and from a more speculative ontological-metaphysical research.

The aim of this text by Ricœur is to link memory and narrativity using the example of architecture. “I adopt,” he writes, “the most general definition of memory – the one found in Aristotle’s short text entitled On Memory and Reminiscence, which draws on notes, particularly from Plato’s Theaetetus, concerning the eikôn, the image: “making the absent present”, “making the absent present”; as well as the notation that distinguishes between two kinds of absence: the absent as simply unreal, which would therefore be the imaginary, and the absent-that-once-was, the before, the anterior, the proteron. The latter is, for Aristotle, the distinctive mark of memory on absence: it is therefore a question of making present the absence that once was. I found a great similarity of thought at the two extremes of our Western history, between the Ancients – with this idea of absence made present and anteriority – and a statement by Heidegger, which I hold dear, regardless of my distance from his idea of the being-towards-death: the idea that we must split our concept of the past into what he calls the past, the “vergangen”, and what has been, the “gewesen”. At the same time, we do justice to the definition of the Ancients, because the previously-present is marked twice grammatically: it is no longer, but it once was. And it seems to me that it is the glory of architecture to make present not what is no longer, but what has been through what is no longer.

The aim of this text by Ricœur is to link memory and narrativity using the example of architecture. “I adopt,” he writes, “the most general definition of memory – the one found in Aristotle’s short text entitled On Memory and Reminiscence, which draws on notes, particularly from Plato’s Theaetetus, concerning the eikôn, the image: “making the absent present”, “making the absent present”; as well as the notation that distinguishes between two kinds of absence: the absent as simply unreal, which would therefore be the imaginary, and the absent-that-once-was, the before, the anterior, the proteron. The latter is, for Aristotle, the distinctive mark of memory on absence: it is therefore a question of making present the absence that once was. I found a great similarity of thought at the two extremes of our Western history, between the Ancients – with this idea of absence made present and anteriority – and a statement by Heidegger, which I hold dear, regardless of my distance from his idea of the being-towards-death: the idea that we must split our concept of the past into what he calls the past, the “vergangen”, and what has been, the “gewesen”. At the same time, we do justice to the definition of the Ancients, because the previously-present is marked twice grammatically: it is no longer, but it once was. And it seems to me that it is the glory of architecture to make present not what is no longer, but what has been through what is no longer.

This article investigates the challenge of developing a robot capable of determining if a social situation demands trust. Solving this challenge may allow a robot to react when a person over or under trusts the system. Prior work in this area has focused on understanding the factors that influence a person’s trust of a robot (Hancock, et al., 2011). In contrast, by using game-theoretic representations to frame the problem, we are able to develop a set of conditions for determining if an interactive situation demands trust. In two separate experiments, human subjects were asked to evaluate either written narratives or mazes in terms of whether or not they require trust. The results indicate aΦ1= +0.592 andΦ2= +0.406 correlation respectively between the subjects’ evaluations and the condition’s predictions. This is a strong correlation for a study involving human subjects.

Music is a natural human expression present in all cultures, but the functions it serves are still debated. Previous research indicates that rhythm, an essential feature of music, can enhance coordination of movement and increase social bonding. However, the prolonged effects of rhythm have not yet been investigated. In this study, pairs of participants were exposed to one of three kinds of auditory stimuli (rhythmic, arrhythmic, or white‐noise) and subsequently engaged in five trials of a joint‐action task demanding interpersonal coordination. We show that when compared with the other two stimuli, exposure to the rhythmic beat reduced the practice effect in task performance. Analysis of the behavioral data suggests that this reduction results from more temporally coupled motor movements over successive trials and that shared exposure to rhythm facilitates interpersonal motor coupling, which in this context serves to impede the attainment of necessary dynamic coordination. We propose that rhythm has the potential to enhance interpersonal motor coupling, which might serve as a mechanism behind its facilitation of positive social attitudes.

Introduction : the antinomy of human reality and the problem of a philosophical anthropology -- Attention: a phenomenological study of attention and its philosophical connections -- The unity of the voluntary and the involuntary as a limit-idea -- The problem of the will and philosophical discourse -- The phenomenology of the will and the approach through ordinary language -- The symbol gives rise to thought -- Freedom -- Myth -- The symbolic structure of action -- Human beings as the subject of philosophy -- Individual and personal identity -- Narrative identity -- The paradoxes of identity -- Strangeness many times over -- The addressee of religion : the capable human being -- Epilogue : personal capacities and mutual recognition.

Measuring neuronal activity with electrophysiological methods may be useful in detecting neurological dysfunctions, such as mild traumatic brain injury (mTBI). This approach may be particularly valuable for rapid detection in at-risk populations including military service members and athletes. Electrophysiological methods, such as quantitative electroencephalography (qEEG) and recording event-related potentials (ERPs) may be promising; however, the field is nascent and significant controversy exists on the efficacy and accuracy of the approaches as diagnostic tools. For example, the specific measures derived from an electroencephalogram (EEG) that are most suitable as markers of dysfunction have not been clearly established. A study was conducted to summarize and evaluate the statistical rigor of evidence on the overall utility of qEEG as an mTBI detection tool. The analysis evaluated qEEG measures/parameters that may be most suitable as fieldable diagnostic tools, identified other types of EEG measures and analysis methods of promise, recommended specific measures and analysis methods for further development as mTBI detection tools, identified research gaps in the field, and recommended future research and development thrust areas. The qEEG study group formed the following conclusions: 1. Individual qEEG measures provide limited diagnostic utility for mTBI. However, many measures can be important features of qEEG discriminant functions, which do show significant promise as mTBI detection tools. 2. ERPs offer utility in mTBI detection. In fact, evidence indicates that ERPs can identify abnormalities in cases where EEGs alone are nondisclosing. 3. The standard mathematical procedures used in the characterization of mTBI EEGs should be expanded to incorporate newer methods of analysis including nonlinear dynamical analysis, complexity measures, analysis of causal interactions, graph theory and information dynamics. 4. and 5. are too long to include here.

Alan Thomas’ Republic of Equals: Predistribution and Property-Owning Democracy sets itself the ambitious task of synthesising neo-republican political theory and Rawlsian justice as fairness. It is an important and challenging work that will set the stage for a great deal of the discussion not only on justice and republicanism, but also on property-owning democracy, market socialism and broader discussions of alternative economic institutions to come. After reconstructing the argument of the book, this review article turns to some specific points it raises that warrant further discussion. More precisely, it examines Thomas’ critique of market socialism, arguing that it fails to do what it sets out to do: show that market socialism is incompatible with justice as fairness. Having discussed and rejected his critique of the main other model that Thomas considers, I then turn to questions of the feasibility of POD as a feasible alternative to familiar forms of capitalism.