In this paper, the structure of a southeastern Spanish population was studied for the first time with respect to its inbreeding patterns and its relationship with demographic and geographic factors. Data on consanguineous marriages from 1900 to 1969 were taken from ecclesiastic dispensations. Our results confirm that the patterns and trends of inbreeding in the study area are consistent with those previously observed in most non-Cantabrian Spanish populations. The rate of consanguineous marriages was apparently stable between 1900 and 1935 and (...) then sharply decreased since 1940, which coincides with industrialization in Spain. A marked departure from Hardy-Weinberg expectations in the ratio of first cousin to second cousin marriages in the study population was observed. The high levels of endogamy and its significant steadiness throughout the twentieth century is noteworthy. Accordingly, our results show that exogamous marriages were not only poorly represented but also that this reduced mobility suggests that the choice of a mate was preferentially local. We found higher mobility in M22 with respect to M33 cousin mating. The relationships between population size and consanguinity rates and inbreeding fit power-law distributions. A significant positive correlation was observed between inbreeding and elevation. Many Spanish populations have experienced a prolonged and considerable isolation across generations, which has led to high proportions of historical and local endogamy that is associated, in general, with high \ values. Thus, assessing genomic inbreeding using runs of homozygosity in current Spanish populations could be an additional pertinent strategy for obtaining a more refined perspective regarding the population history inferred from the extent and frequency of ROH regions. (shrink)

RESUMEN El trabajo aborda una faceta dentro del humanismo martiano que refleja sus consideraciones en su bregar por tierras de América. Sus postulados constituyen un imprescindible legado para formar en los estudiantes universitarios valores éticos que los conviertan en mejores seres, humanos y profesionales. En su recorrido desde México hacia Guatemala, el Apóstol pretende resaltar la figura del negro de raza pura que allí vivía. Estas consideraciones se ofrecen a partir del texto Livingstone. El artículo tiene como objetivo develar algunas (...) ideas que permitan un desarrollo político-ideológico, ético y estético integral donde se destaque el conocimiento y respeto por la historia, la autoctonía de los pueblos americanos y la cultura patrias. ABSTRACT The work addresses a facet within Martian humanism that reflects its considerations in its struggle for the lands of America. Its postulates constitute an essential legacy to form in university students ethical values ​​that turn them into better beings, human beings and professionals. On his journey from Mexico to Guatemala, the Apostle pretends to highlight the figure of the black of pure race that lived there. These considerations are offered from the Livingstone text. The article aims to reveal some ideas that allow a political-ideological, ethical and integral aesthetic development where knowledge and respect for history, the autochthony of the American people and the patriotic culture are highlighted. (shrink)

This paper starts with one of Chalmers’ basic points: first-hand experience is an irreducible field of phenomena. I claim there is no ‘theoretical fix’ or ‘extra ingredient’ in nature that can possibly bridge this gap. Instead, the field of conscious phenomena requires a rigorous method and an explicit pragmatics for its exploration and analysis. My proposed approach, inspired by the style of inquiry of phenomenology, I have called neurophenomenology. It seeks articulations by mutual constraints between phenomena present in experience and (...) the correlative field of phenomena established by the cognitive sciences. It needs to expand into a widening research community in which the method is cultivated further. (shrink)

With increased visibility of trans people comes increased philosophical interest in gendered language. This chapter aims to look at the research on gendered language in analytic philosophy of language so far, which has focused on two concerns: (1) determining how to define gender terms like ‘man’ and ‘woman’ such that they are trans inclusive and (2) if, or to what extent, we should use gendered language at all. We argue that the literature has focused too heavily on how gendered language (...) can harm trans people, and has not considered how trans people use gendered language to create meaning and joy for ourselves. Pulling from the literature in sociolinguistics, we look at examples of how trans people use language to make their lives better by gaining recognition, playing with gendered language, finding joy in gendered language, and taking control of definitional power, concluding that debates about gendered language need to consider not only how such language harms trans people but also how trans people use it for our own liberation. (shrink)

Addressing one of the most difficult conceptual topics in the study of classical Hinduism, Ariel Glucklich presents a rigorous phenomenology of dharma, or order. The work moves away from the usual emphasis on symbols and theoretical formulations of dharma as a religious and moral norm. Instead, it focuses on images that emerge from the basic experiential interaction of the body in its spatial and temporal contexts, such as the sensation of water on the skin during the morning purification, or (...) the physical manipulation of the bride during the marriage ritual. Images of dharma are examined in myths, rituals, art, and even the physical landscape of the Hindu world. The varied and contingent experiences of dharma infuse it with a meaning that transcends a false analytical distinction from adharma, or chaos. Glucklich shows that when dharma is experienced by means of living images, it becomes inescapably temporal, and therefore inseparable from adharma. (shrink)

There is a curious phenomenon where people from marginalized populations are taken to be arrogant when they show no signs of superiority. In effect, their actions are misconstrued, and their attitudes are rendered unintelligible. Given that arrogance is standardly taken to be a flaw in one’s moral character, understanding such misattributions should give us insight into the affective marginalization many people face. This talk aims to give a thorough exploration of arrogance under oppression. I argue that arrogance is a kind (...) of self-preoccupation that involves projecting one’s values, goals, and concerns onto others as if they were objective values, goals, and concerns. When the affectively marginalized communicate their self-respect through things like protest, people mistake that self-respect as self-preoccupation given how the affectively marginalized are constructed. Furthermore, given how affective marginalization not only inhibits how the marginalized are understood by others, but inhibits their own affective lives, I argue that taking up an arrogant attitude is not always morally vicious, but can be a beautiful form of political resistance but all things considered good. (shrink)

Philosophers of race and other writers in the Black and Latinx intellectual traditions have remarked on what it is like to live under “the racial gaze,” to be shaped and limited by the way whites perceive us. However, little work has been spent developing how the racial gaze functions in whites’, and other racially privileged people’s, moral psychology. I argue in this paper that there is a morally objectionable way of perceiving people of color. This claim builds on an insight (...) from Iris Murdoch that our perception can be morally evaluable and extends it to issues of race. I articulate how racial stereotypes and misvaluing distort one’s perception of people of color and that these distortions are organizing around a dominant conception for race that plays an important role in the oppression of people of color. I believe understanding racist perception lays a foundation for understanding the moral dimensions of interpersonal (as opposed to structural) racism. (shrink)

Both traditional accounts of hope and some of their recent critics analyze hope exclusively in terms of attitudes that a hoper bears towards a hoped-for prospect, such as desire and probability assignment. I argue that all of these accounts misidentify cases of despair as cases of hope, and so misconstrue the nature of hope. I show that a more satisfactory view is arrived at by noticing that in addition to the aforementioned attitudes, hope involves a characteristic attitude towards an external (...) factor, on whose operation the hoper takes the prospect's realization to depend causally. (shrink)

Este artículo se orienta en sentido inverso al sugerido por Cristina Rivera Garza y refrendado por la mayoría de los textos especializados en su obra: en vez de priorizar la ruptura y la innovación, atiende la trabazón que ata _Autobiografía del algodón_ con una fecunda tradición narrativa en América Latina: aquella empecinada en representar la alteridad sociocultural. Mi hipótesis es que, sin menoscabo de los ademanes vanguardistas de esta novela, es dable hallar en ella tensiones que, en distintos niveles, remiten (...) a la dificultad de asir la imagen de los algodoneros a los que se pretende reivindicar. Así, pese a que _Autobiografía del algodón_ se ofrece como un tránsito de lo personal y familiar a lo comunitario/nacional (en tanto que extiende temporal y territorialmente los efectos de la siembra de algodón), lo cierto es que Rivera Garza se enfrenta a la dificultad de encarar literariamente un referente cuya filiación sociocultural es disímil a la suya. La fluctuación entre los atributos de la narración homodiegética y la heterodiegética, la exteriorización de las capas que componen el texto y el asomo a una temporalidad diferente son los recursos puestos en juego para tratar de menguar la ajenidad sustantiva frente al mundo aludido. (shrink)

This paper defends a rigorous reading of Hume’s critiques of arguments for the existence of God and of the belief in God against interpretations that endorse Humean theism, deism, and fideism. The latter include Donald Livingston’s theist reading, J. C. A. Gaskin’s “attenuated deism” reading, and Edward Kanterian’s “humble fideism” reading. I also examine whether Hume’s rejections of a positive theology commit him to agnosticism or atheism. My innovative challenge to such conclusions maintains that, while elements of both agnosticism and (...) atheism are found in Hume, these denote, respectively, a methodology and an incidental implication of his philosophy. But neither sufficiently captures his constructive vision for a society, individual psychology, and system of knowledge guided by naturalist principles and aims. For this, an alternate conception is needed that describes Hume’s philosophy of religion beyond mere atheism. (shrink)

Using data from 1,352 middle-school Israeli adolescents, the current study examines the interface of spirituality and character strengths and its longitudinal contribution to subjective well-being and prosociality. Participants were approached three times over a 14-months period and completed measures of character strengths, spirituality, subjective well-being (positive emotions, life satisfaction), and prosociality. Findings revealed a fourth-factor structure of character strengths that included the typical tripartite classification of intrapersonal, interpersonal, and intellectual strengths together with spirituality emerging as a statistically autonomous factor. Spirituality (...) was stable over time and contributed to higher subjective well-being and prosociality both cross-sectionally and longitudinally. Discussion focuses on spirituality as a fundamental character strength and an important aspect of positive development. (shrink)

Cognitive penetration of perception, broadly understood, is the influence that the cognitive system has on a perceptual system. The paper shows a form of cognitive penetration in the visual system which I call ‘architectural’. Architectural cognitive penetration is the process whereby the behaviour or the structure of the perceptual system is influenced by the cognitive system, which consequently may have an impact on the content of the perceptual experience. I scrutinize a study in perceptual learning that provides empirical evidence that (...) cognitive influences in the visual system produce neural reorganization in the primary visual cortex. The type of cognitive penetration can be synchronic and diachronic. (shrink)

Texto originalmente publicado em HORSTMANN, R-P. “Hegels Theorie der bürgerlichen Gesellschaft”. In: SIEP, Ludwig, G. W. F. Hegel: Grundlinien der Philosophie des Rechts. De Gruyter. pp. 189-208 (2016).

This chapter explores Marcel’s relationship with German idealism, the impact idealism had on his existentialism, his philosophical evolution beyond idealist conceptions of objectivity and consciousness, and his own move towards the authentic “ethical self,” whose goal is a reciprocal, intersubjective relationship with others who are freely seeking the inner meaning of experience. It will argue that the authentic self is fundamentally personal because it is embodied, non-objective, and creates opportunities for others to existentially flourish. The continuing progress of the ethical, (...) authentic self in a world that threatens it establishes Marcel’s existentialism as way to flourish in the midst of absurdity, and so establishes it as more than a mere reaction to German idealism. (shrink)

Le laboratoire scientifique est ici appréhendé dans sa spécificité propre. Il est bien situé en tant qu'objet anthropologique. Le lecteur trouvera dans ce livre la problématique du pouvoir dans le laboratoire, il découvrira une manière spécifique de traiter la dialectique entre production identitaire individuelle et collective.

I offer a feminist critique of deep ecology as presented in the seminal papers of Naess and Devall. I outline the fundamental premises involved and analyze their internal coherence. Not only are there problems on logical grounds, but the tacit methodological approach of the two papers are inconsistent with the deep ecologists’ own substantive comments. I discuss these shortcomings in terms of a broader feminist critique of patriarchal culture and point out some practical and theoretical contributions which eco-feminism can make (...) to a genuinely deep ecology problematic. (shrink)

What ends should designers pursue? To what extent should they care about the societal and environmental impact of their work? And why should they care at all? Given the key influence design has on the way people live their lives, designing is fraught with ethical issues. Yet, unlike education or nursing, it lacks widespread professional principles for addressing these issues. -/- Rooted in a communitarian view of design practice, this lively and accessible book examines design through the lens of professions, (...) offering a critical vision that enables practitioners, academics and students of design in all disciplines to reflect on the practice’s overarching purposes. Considering how these are connected to others' flourishing and moulded by community interactions, "The Goods of Design" argues for a practice-based approach to cultivate professional ethics; it provides a normative direction that can meaningfully guide professional design activity, both individually and collectively. The volume also looks into the implications work has for the designer's self-growth as a person, offering ways to discover and navigate the complex tensions between personal and professional life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Solarpunk Conference by From Imagination to ActionAriel Kroon and Kees SchullerFrom Imagination to Action, The Solarpunk Conference, June 24, 2023, VirtualThe Solarpunk Conference was born out of the desire to see an accessible space dedicated to discussions of solarpunk. With solarpunk growing in popularity in both popular and academic circles, the need for such a space seemed obvious to the organizers. The organizers also felt the need (...) to bridge academic and popular conversations in a way that was productive and opened further discussion, as the disconnect between the academic and popular spheres is often damaging to social movements. [End Page 634]This was especially important for solarpunk because of its nature as being built from below. Solarpunk is crowdsourced, having evolved over the years from social media aesthetic to literature to social movement, with few canonical critical texts. Taking into consideration the distributed democratic nature at the heart of solarpunk, the conference aimed to be accessible to the widest array of people possible: in this regard, the conference was incredibly successful. As a remote conference, the event was already more financially and practically accessible than an in-person event. Tickets were available to those across the financial spectrum, with a large percentage of our tickets being pay-what-you-can, or free to those in need; live captioning was provided on the day of, volunteers were available throughout the day to address accessibility concerns, and the ability for attendees to request live translations or other accessibility options was also provided. Further, while still retaining academic integrity and value, the majority of the presentations were legible to the largely non-expert, non-academic audience.The other key goal for the conference was to create a space for conversation and networking between otherwise disconnected members of the solarpunk community. To this end, alongside the Zoom webinars used for presentations, a Discord server was created for attendees that saw consistent engagement, networking, and project sharing, further allowing presenters to engage with attendees after their talks, enabling extended Q+A sessions that otherwise would have not been possible within schedule constraints. This hybrid model between Zoom and Discord proved incredibly effective, allowing for a wide range of interactions, and encouraging the community building and idea sharing that were key to this conference.Throughout the conference, themes of climate grief and the disaffection and despair of late-stage neoliberal capitalism returned to the fore, with speakers positioning solarpunk as a way to combat these negative affects. Mirroring these themes, most speakers emphasized the necessity of direct (solarpunk) action to escape the dystopian long-present of contemporary corpo-capitalism. Perhaps because of these same themes appearing in the movement as a whole, solarpunk is often reduced to an aesthetic of green utopia, which is an unfair stereotype given that many strands of solarpunk thought could be labeled as anti-utopian or in the vein of critical utopian theory. Solarpunk’s explicit aim to imagine sociopolitical and economic realities beyond late-stage capitalist neoliberalism requires it to divest from what Lauren Berlant calls “stupid optimism”—“the faith that adjustment to certain forms or practices [End Page 635] of living and thinking... will secure one’s happiness” (2011, 126). Solarpunk rejects classical utopian picturing of a future world that operates according to the logics of the present, which in turn have been shaped by the (often racist, sexist, and classist) logics of the past (cf. Williams 2018; Kroon 2021). It is also important to note that solarpunk does not adhere to a singular vision of the future but instead acknowledges the biodiversity of nonhuman nature and the diversity of the human experience, and so encourages multiple futures that serve the peoples and lands on which they rest.The conference began with opening remarks by one of the organizers, Lindsay Jane, followed by a land acknowledgment by Cheryle Chagnon-Greyeyes, traditional knowledge-keeper and Indigenous activist from Muskeg Lake Cree Nation in Saskatchewan, Treaty Six. Chagnon-Greyeyes welcomed participants in nehiyaw (Cree), acknowledging her location in Mohkinstsis (Calgary, Alberta) and the Indigenous nations there, and reminding attendees to think about their connection to the land that they were on. She shared a teaching... (shrink)

This paper compares pair and Mob programming in university courses from students' perceptions of technical and human aspects. Wilcoxon signed rank tests were performed. Results indicated that students preferred pair programming in technical aspects and in a global evaluation they completed.

Humans and AI systems are usually portrayed as separate sys- tems that we need to align in values and goals. However, there is a great deal of AI technology found in non-autonomous systems that are used as cognitive tools by humans. Under the extended mind thesis, the functional contributions of these tools become as essential to our cognition as our brains. But AI can take cognitive extension towards totally new capabil- ities, posing new philosophical, ethical and technical chal- lenges. To (...) analyse these challenges better, we define and place AI extenders in a continuum between fully-externalized systems, loosely coupled with humans, and fully-internalized processes, with operations ultimately performed by the brain, making the tool redundant. We dissect the landscape of cog- nitive capabilities that can foreseeably be extended by AI and examine their ethical implications. We suggest that cognitive extenders using AI be treated as distinct from other cognitive enhancers by all relevant stakeholders, including developers, policy makers, and human users. (shrink)

The study of conscious experience per se has not kept pace with the dramatic advances in PET, fMRI and other brain-scanning technologies. If anything, the standard approaches to examining the 'view from within' involve little more than cataloguing its readily accessible components. Thus the study of lived subjective experience is still at the level of Aristotelian science, leading to a widespread scepticism over the possibility of a truly scientific study of conscious experience. Drawing on a wide range of approaches -- (...) from phenomenology to meditation -- The View From Within examines the possibility of a disciplined approach to the study of subjective states. The focus is on the practical issues involved. (shrink)

Our knowledge about the world is often expressed by generic sentences, yet their meanings are far from clear. This book provides answers to central problems concerning generics: what do they mean? Which factors affect their interpretation? How can one reason with generics? Cohen proposes that the meanings of generics are probability judgments, and shows how this view accounts for many of their puzzling properties, including lawlikeness. Generics are evaluated with respect to alternatives. Cohen argues that alternatives are induced by the (...) kind as well as by the predicated property, and thus provides a uniform account of the varied interpretations of generics. He studies the formal properties of alternatives and provides a compositional account of their derivation by focus and presupposition. Cohen uses his semantics of generics to provide a formal characterization of adequate default reasoning, and proves some desirable results of this formalism. (shrink)

Resumen En este trabajo se identifican estrategias de descortesía modalizadas deónticamente en ambientes laborales argentinos en contacto interlingüístico español-inglés e intercultural argentino-estadounidense en la Ciudad Autónoma de Buenos Aires durante 2012–2014. Se lo hace poniendo el foco de atención en la descortesía producida a través de correos electrónicos empresariales con propósitos laborales escritos en inglés en un medio fuertemente regulado que privilegia, fundamentalmente, funciones transaccionales y procedimentales para asegurar la maximización de sus fines lucrativos. En un corpus natural de 148 (...) correos electrónicos (agrupados en 22 secuencias, con aproximadamente 17.000 palabras), se identificaron cuatro estrategias de descortesía modalizadas deónticamente: ataque por atribución de la responsabilidad, contraataque por impugnación de la responsabilidad, contraataque por acatamiento forzado de la responsabilidad y ataque o contraataque por naturalización de la responsabilidad. A través de estas estrategias, se des-idealiza, desvaloriza y disminuye la imagen social con el propósito ulterior de reconstituir el orden moral que afianza el statu quo de los ambientes laborales estudiados. (shrink)

El presente artículo hace una lectura de la obra dramatúrgica Bandada de pájaros: segundo ensayo sobre la memoria (2016) de Jorgelina Cerritos (San Salvador, 1974) desde una perspectiva tanatopolítica. Se indaga acerca del poder que ejerce el Estado salvadoreño en la vida de la ciudadanía, representada por personajes que, desprovistos de su categoría de persona, ven interrumpidos todos sus derechos. Estos sujetos son miembros de una comunidad que se convierten en una amenaza potencial a suprimir por parte del Estado. Además, (...) se analiza la vulnerabilidad de la mujer ante el aparato bélico heteropatriarcal y las posibilidades del teatro como espacio para la construcción de una memoria que restituya el recuerdo y la identidad de los miles de desaparecidos durante la guerra civil salvadoreña. (shrink)

No one realized that the book and the labyrinth were one and the same.道可道[也]，非常[恆]道名可名[也]，非常[恆]名无名，天地[萬物]之始有名，萬物之母 故常[恆]無欲，以觀其眇常[恆]有欲，以觀其徼[噭]此兩者同出而異名同謂之玄，玄之又玄，眾眇之門。The dao that can be spoken of is not the constant DaoThe name that can be named is not the constant name;Nameless, it is the beginning of heaven and earth [the myriad things]Named, it is the mother of the myriad things. Therefore,Constantly without desire, observe its marvels;Constantly with desire, observe its manifestationsThese two are the same, when emerged they are named differently.When merged, this is called mystery, (...) mystery upon mystery, the gateway to the numerous marvels. (Daodejing 1)1The paradoxical opening lines of the Daodejing have .. (shrink)

Philosophy and Phenomenological Research, EarlyView.

Character education is an increasingly discussed topic drawing upon virtue ethics as a moral theory. Scholars have predominantly understood educating character as a process that entails the formation of certain distinct character traits or functions through practice and habituation. However, these approaches present some problems. This paper explores the educational implications of various accounts focusing on the relationship between phronesis and other virtues. In particular, our focus will be on those that Miller (2023) has classified as Standard Model and Eliminativist (...) Model of practical wisdom. Starting from these accounts, we will outline three specific problems that the latter models appear to generate at a theoretical level in character education. Finally, we will address the task of demonstrating why the monist account of moral virtue recently proposed by the Aretai group—which conceives being virtuous in possessing phronesis understood as ethical expertise—might offer a refined response to these challenges. In addition, we will illustrate three educational pathways that can emerge from the same model. (shrink)