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Topoi's main assumption is that philosophy is a lively, provocative, delightful activity, which constantly challenges our received views, relentlessly questions our inherited habits, painstakingly elaborates on how things could be different, in other stories, in counterfactual situations, in alternative possible worlds. Whatever its ideology, whether with the intent of uncovering a truer structure of reality or of soothing our anxiety, of exposing myths or of following them through, the outcome of philosophical activity is always the destabilizing, unsettling generation of doubts, of objections, of criticisms. It follows that this activity is intrinsically a 'dialogue', that philosophy is first and foremost philosophical discussion, that it requires bringing out conflicting points of view, paying careful, sympathetic attention to their structure, and using this dialectic to articulate one's approach, to make it richer, more thoughtful, more open to variation and play. And it follows that the spirit which one brings to this activity must be one of tolerance, of always suspecting one's own blindness and consequently looking with unbiased eye in every corner, without fearing to pass a (fallible) judgment on what is there but also without failing to show interest and respect. Topoi's structure is a direct expression of this view. To maximize discussion, we devote most or all of this issue to a single topic. And, since discussion is only interesting when it is conducted seriously and responsibly, we usually request the collaboration of a guest-editor, an expert who will identify contributors and interact with them in a constructive way. Because we do not feel tied to any definite philosophical theme (or set of them), we choose the topic with absolute freedom, looking for what is blossoming and thriving, occasionally betting on what might - partly through our attention - 'begin' to blossom and thrive. And because we do not want our structur e to become our own straightjacket, we are open to contributions not fitting the 'topos', and do not rule out in principle the possibility of topic-less issues.

托波伊的主要假設(shè)是，哲學(xué)是一種生動、發(fā)人深省、令人愉悅的活動，它不斷挑戰(zhàn)我們既有的觀點，不斷質(zhì)疑我們繼承的習(xí)慣，精心闡述事物在其他故事、反事實情況、替代可能世界中如何會有所不同。無論其意識形態(tài)如何，無論是為了揭示更真實的現(xiàn)實結(jié)構(gòu)還是為了緩解我們的焦慮，為了揭露神話還是為了追隨神話，哲學(xué)活動的結(jié)果總是產(chǎn)生不穩(wěn)定、令人不安的懷疑、反對和批評。因此，這種活動本質(zhì)上是一種“對話”，哲學(xué)首先是哲學(xué)討論，它需要提出相互沖突的觀點，仔細(xì)、同情地關(guān)注它們的結(jié)構(gòu)，并使用這種辯證法來表達自己的方法，使其更豐富、更有思想、更開放、更具變化和發(fā)揮。因此，人們在從事這項活動時必須具有寬容的精神，始終懷疑自己的盲目性，從而以不帶偏見的眼光看待每一個角落，不害怕對存在的東西做出（可能出錯的）判斷，但同時也要表現(xiàn)出興趣和尊重。Topoi 的結(jié)構(gòu)直接表達了這種觀點。為了最大限度地進行討論，我們將本期大部分或全部內(nèi)容都用于一個主題。而且，由于討論只有在認(rèn)真負(fù)責(zé)的情況下進行才會有趣，我們通常會要求客座編輯的合作，客座編輯是一位專家，他將確定貢獻者并以建設(shè)性的方式與他們互動。因為我們不覺得自己被任何明確的哲學(xué)主題（或一組主題）所束縛，所以我們可以絕對自由地選擇主題，尋找正在蓬勃發(fā)展和繁榮的東西，偶爾會押注什么可能——部分是通過我們的注意力——“開始”蓬勃發(fā)展。而且由于我們不希望我們的結(jié)構(gòu)成為我們自己的束縛，我們對不符合“主題”的貢獻持開放態(tài)度，并且原則上不排除無主題問題的可能性。

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