Sulla natura biologica del linguaggio umano Andrea Moro 117 Culture, intelligence, and wisdom Igor Grossmann 131 La conservazione della memoria genetica Alberto Piazza 147 Visual theft and the Origin of the Human Social Mind Mark Pagel 157 Nature e culture. Bennett 83 Culture, Cognition, and Consciousness Ying-yi Hong 93 Universal Values across Cultures Lilach Sagiv 101Ħ Oltre i confini di Babele. The True Impact of Neuroscience on Philosophy Martin Gessmann 57 There is No Blank Slate: The Role of Geography, Genes, Brain and Behavior in Shaping Culture Nguyen-Phuong-Mai, 69 Culture, Cognition, and Consciousness Milton J. Finito di stampare nel mese di novembre 2019ĥ Sommario / Table of contents Il convegno / The conference 7 Programma / Programme 11 Tabula rasa? Roberto Ruffino 15 The Blank Slate (video presentation) Steven Pinker 19 Vedere, guardare, immagini nel tempo Lamberto Maffei 29 A Mind-Brain for Culture and Cultural Evolution Peter J. Theweb has most certainly been an aggravating factor in the search for hypermedia extension me.3 Atti del convegno TABULA RASA? Neuroscienze e culture Biblioteca della FondazioneĤ TABULA RASA? Neuroscienze e culture Proprietà letteraria della Fondazione Intercultura I testi di questo volume possono essere riprodotti gratuitamente citando la fonte e purchè per scopi non commerciali. This phenomenon can be observed in fields such as operating systems, databases, inter-operability standards, programming languages and -last but not least- hypermedia. 1 Introduction Nowadays, a considerable amount of effort is spent on the design of extensible systems. Since the proposed meta-level architecture is generic in nature, other hypermedia systems -including web-based systems- should be able to exploit its benefits. for log maintenance, concurrency control and authority control. This paper derives a meta-level architecture for the renowned Dexter hypermedia model, thereby providing a way to dynamically incorporate mechanisms. Yet, designing a good meta-level architecture is notoriously hard and remains an art rather than a science. Meta-level architectures are recognized as a means to achieve run-time extensibility, and as such have been applied in hypermedia systems. The book is not merely, or perhaps not mainly, biblical exegesis, for within its scope fall some of the most vexing problems of social history-the paradox that violance has social efficacy, the function of the scapegoat, the mechanism of anti-semitism. How does Christianity, at once the most "sacrificial" of religions and a faith with a non-violent ideology, fit into this scheme? Girard grants Freud's point, in Totem and Taboo, that Christianity is similar to primitive religion, but only to refute Freud-if Christ is sacrificed, Girard argues, it is not becuase God willed it, but becaus ehuman beings wanted it. The repression of this collective murder and its repetition in ritual sacrifice then formed the foundations of both religion and the restored social order. In primitive societies, such crises were resolved by the "scapegoating mechanism," in which the community, en masse, turned on an unpremeditated victim. At certain points in the life of a society, according to Girard, this mimetic conflict erupts into a crisis in which all difference dissolves in indiscriminate violence. Girard's point o departure is what he calles "mimesis," the conflict that arises when human rivals compete to differentiate themselves from each other, yet succeed only in becoming more and more alike. In a dialogue with two psychiatrists (Jean-Michel Oughourlian and Guy Lefort), Girard probes an encyclopedic array of topics, ranging across the entire spectrum of anthropology, psychoanalysis, and cultural production. This is the single fullest summation of Girard's ideas to date, the book by which they will stand or fall. In its scope and itnerest it can be compared with Freud's Totem and Taboo, the subtext Girard refutes with polemic daring, vast erudition, and a persuasiveness that leaves the reader compelled to respond, one way or another. An astonishing work of cultural criticism, this book is widely recognized as a brilliant and devastating challenge to conventional views of literature, anthropology, religion, and psychoanalysis.
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