By Tiziana Andina (auth.)
This e-book explores the advanced area of social truth, asking what this truth is, the way it consists and what its dynamics are in either theoretical and sensible phrases. during the exam of a few of an important modern theories of social ontology, the e-book discusses the basics of the self-discipline and lays the principles for its improvement within the political sphere. via interpreting the suggestion of nation and the redecorate of ontology, the writer argues in desire of a realist perception of the nation and exhibits the explanations why this promotes a greater knowing of the dynamics of strength and the actualization of a better justice among generations. This booklet captures the connection among diversified generations in the related political context, and provides it as an important situation for the re-definition of the strategies of country and meta-State.
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Additional info for An Ontology for Social Reality
The portrait of Gertrude Stein is something more than the many brown tones the painter plays with, or than the combined formal qualities of the painting. After all, artistic experience cannot be merely explained by illustrating the functioning of the brain. If we also add the fact that some works touch us, others teach us something, while others do neither the ﬁrst nor the second thing, the picture is complete. The reductionist theoretician must then imagine a strategy including, under the label of “artistic experience”, the most diverse neural patterns: those that are activated in the presence of works that aﬀect us or, conversely, those that are activated in the presence of works that do not.
Now, the source of this power does not lie in the stipulation of contracts, but in the biological constitution of living beings; it is linked to the organisms’ ability of preservation and selfassertion used to organize social life. There is a common thread that binds the power we use to survive to the power people and institutions use to keep small communities, cities, states and associations of states alive. 48 Elinor Ostrom (1990) has a more optimistic position than Hardin’s, but still believes that a good management of commons can only exist on a small scale: generally in rather small communities.
Neither, since the actions implying a promise do not necessarily depend on wishes. In fact, I can promise things that I don’t want to do or that I don’t want to happen. Finally, it is not even the will to realize the promise. The will, says Hume, is a faculty that is only oriented in one declination, being linked to the present. Promising, instead, means relating to the future. ”25 23 Hume (1739–1740: vol. I), third book, part II, section V. Ibid. 25 Ibid. 24 24 An Ontology for Social Reality In a word, I must want to feel obligated, as the obligation arises precisely from the will of the subject; therefore, I must want to want that obligation and, in doing so, I must want to oblige myself to keep the promise.
An Ontology for Social Reality by Tiziana Andina (auth.)