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Moore on awareness, transparency, and Erlebnis
No full textThis paper traces the evolution of G. E. Moore’s ideas regarding inner and outer awareness, transparency, and the doctrine of Erlebnis, as articulated in a series of papers published in the Proceedings of the Aristotelian Society and Mind between 1901 and 1915. I defend two theses. First, I argue that, during this period, Moore gradually moved from an observational view of consciousness in general, including self-consciousness, to a mixed view in which subjects are directly aware of the objects of consciousness, while they “live through” (erleben) their mental acts. Notably, this shift shows that a certain debate between objectifying and non-objectifying consciousness in the Phenomenological school of Brentano and Husserl was to some extent replicated in the early British analytic tradition. Second, I contend that this change in Moore’s thinking was motivated by an attempt to overcome the problem posed by the transparency of consciousness for the possibility of introspecting the act-object relation (an idea that he never abandoned). It is through this chief aim, I believe, that we can make sense of Moore’s shifting ideas concerning awareness
The Chaos Engine
No full textIt is now a reflex to speak of “chaos” as though it were a property of the world itself; an unruly surplus in reality or ontological residue that appears whenever order weakens or control fails. We reach for the term in moments of political volatility, psychological overload, ecological instability, and technological acceleration, with the same tacit assumption; something “out there” has become “chaotic.” The world, we believe, is doing something to us. It has become disorderly, ungovernable, or incomprehensible. Because we use the word as if it names a real and independent force, we treat its appearance as evidence of a threatening shift in reality rather than as a diagnostic signal of a failure in our relationship to reality. This is our initial error. Chaos is not what the world does to us. Chaos is what symbolic systems experience when they lose correspondence but refuse revision
Is Competition Inherently Sleazy? Why the Market Failures Approach Says Yes and Kantian Ethics Says No
No full textTrês formas de injustiça epistêmica: testemunhal, hermenêutica e contributiva
No full textInicialmente, examinarei os dois tipos de injustiça epistêmica identificados por Miranda Fricker (2007/2023): a injustiça testemunhal e a injustiça hermenêutica. Em seguida, discutirei uma terceira modalidade, muitas vezes negligenciada, denominada injustiça contributiva, conforme desenvolvida por Kristie Dotson (2012; 2014). Posteriormente, investigarei de que maneira essas diferentes formas de injustiça afetam sujeitos marginalizados, tanto em dimensões epistêmicas quanto práticas, ao comprometerem sua capacidade de ser reconhecidos como agentes do conhecimento e de compreender e expressar plenamente suas próprias experiências. A partir dessa análise, apresentarei brevemente possíveis estratégias de enfrentamento dessas injustiças, avaliando em que medida tais iniciativas se mostram eficazes no contexto social
Looking with Respect: An Attention Account of Leisure Tourism
No full textIs it disrespectful to tour modern ruins? Elizabeth Scarbrough argues that the organized “urban exploration” tour in Detroit that takes tourists to visit decaying buildings involves disrespect for local people in virtue of the tour’s exploitative nature. In this paper, I argue that Scarbrough’s account does not fully explain what makes it disrespectful for individuals to join organized group tours and, perhaps more critically, to tour the ruins on their own. Some crucial features that explain why it can be disrespectful for individual tourists to tour modern ruins on private, self-conducted trips need to be further developed. In this paper, I apply Iris Murdoch’s concept of attention to tourists’ interactions with ruins and other places, and propose a Murdochian attention account—one that shifts our focus from a negative register where the concern is to avoid disrespect, into a positive one—where we consider what it would take to engage in leisure tourism with respect. I argue that a respectful instance of leisure tourism involves attending to certain aspects of the place and, oftentimes, to its local communities in a just and loving manner
The Philosophical and Socio-Political Foundations of Tengriist Thought and Ontological Tradition in “The Book of Dede Qorqud” within the Context of Turkic Intellectual History
No full textThis study examines The Book of Dede Qorqud not merely as a folkloric-epic text, but as a foundational source of early Turkic philosophical consciousness and socio-political reasoning. Although the Oghuz epic tradition has been widely analyzed by folklorists, literary scholars, philologists, and historians, its profound philosophical layers— particularly those reflecting metaphysical, ontological, ethical, and political thought—remain insufficiently conceptualized. The present research situates The Book of Dede Qorqud within broader intellectual formations predating written Islamic cultural systems among Turkic societies, arguing that this epic embodies key principles of Tengriism, archaic ritual structures, ontological dualities, and socio-political order. By tracing the epic’s thematic lineages back to oral traditions formed between the 6th–8th centuries, and even earlier, the study demonstrates that The Book of Dede Qorqud emerges as one of the earliest philosophical-ideational documents of Turkic civilization. The article analyzes how notions of being (varlıq), divine sovereignty, sacred cosmology, ritual ethics, collective identity, and historical destiny are encoded into the epic worldview. Central attention is devoted to the relationship between Tengriism and Islam—both doctrinally and historically. The study reveals that the transition of Turks to Islam was not a rupture but rather an ontological and theological continuity grounded in monotheistic cosmology, sacred legitimacy, and social-political order. Furthermore, the research demonstrates how early Turkic metaphysics, political legitimacy, kinship structure, gender complementarity, fate, and moral-ritual codes are represented through the wisdom of Dede Qorqud. Ultimately, the study argues that the Oghuz epic corpus is indispensable for reconstructing the pre-Islamic philosophical frameworks of Turkic peoples and should be incorporated into the genealogy of Azerbaijani philosophical identity
A Theological Phenomenology of Shakti in Shakta Praxis
No full text"The task of defining Shakti requires a departure from the reductionist tendencies of early Indology, which often categorized the Goddess merely as a ‘consort’ or a ‘fertility archetype’. Within Shakta Upasana (worship of Shaktism), Shakti is not an attribute of the Divine; She is the ontological definition of Divinity itself. She is the kinetic absolute, the dynamic aspect of the ultimate reality (Brahman) that renders the transcendent accessible, cognizable, and realizable. Shakti is the mechanism of Vimarśa (divine self-reflection); the mirror in which the infinite Consciousness (Shiva/Prakāśa) recognizes its own existence. Without Shakti, the Absolute is Shava (a corpse): inert, powerless, and effectively non-existent.
