This book highlights some of the most pressing safety, ethical, legal and societal issues related to the diverse contexts in which robotic technologies apply. Focusing on the essential concept of well-being, it addresses topics that are fundamental not only for research, but also for industry and end-users, discussing the challenges in a wide variety of applications, including domestic robots, autonomous manufacturing, personal care robots and drones.

This two-wave study investigated the temporal interplay between motivation and the intensity and reported impact of athletes’ emotions in training settings. In total, 217 athletes completed self-report measures of motivational climate, motivation regulations, emotional states (i.e., pleasant states, anger, and anxiety) experienced before practice at two time points during a 3-month period. Latent change score modeling revealed significantly negative paths from task-involving climate at time 1 to the latent change in the intensity of dysfunctional anxiety and anger, and significantly positive (...) paths from ego-involving climate at time 1 to the latent change in dysfunctional anger (i.e., intensity and reported impact). The paths from controlled motivation at time 1 to the latent change in the intensity of dysfunctional anxiety and vice versa were significantly positive. The path from controlled motivation at time 1 to the latent change in the intensity of functional anger was significantly positive, but not vice versa. In addition, the paths from dysfunctional anger (i.e., intensity and reported impact) at time 1 to the latent change in motivation regulations were significant, but not vice versa. Overall, evidence provided suggested that the temporal interplay of motivation and emotions is contingent on the specific emotions. The findings highlight the role of coach-created motivational climate and the importance of identifying high levels of controlled motivation to help athletes better adapt to psychological stress. (shrink)

We investigate whether age profiles of ethnobiological knowledge development are consistent with predictions derived from life history theory about the timing of productivity and reproduction. Life history models predict complementary knowledge profiles developing across the lifespan for women and men as they experience changes in embodied capital and the needs of dependent offspring. We evaluate these predictions using an ethnobiological knowledge assessment tool developed for an off-grid pastoralist population known as Choyeros, from Baja California Sur, Mexico. Our results indicate that (...) while individuals acquire knowledge of most dangerous items and edible resources by early adulthood, knowledge of plants and animals relevant to the age and sex divided labor domains and ecologies (e.g., women’s house gardens, men’s herding activities in the wilderness) continues to develop into middle adulthood but to different degrees and at different rates for men and women. As the demands of offspring on parents accumulate with age, reproductive-aged adults continue to develop their knowledge to meet their children’s needs. After controlling for vision, our analysis indicates that many post-reproductive adults show the greatest ethnobiological knowledge. These findings extend our understanding of the evolved human life history by illustrating how changes in embodied capital and the needs of dependent offspring predict the development of men’s and women’s ethnobiological knowledge across the lifespan. (shrink)

The purpose of this cross-sectional investigation was to examine the item characteristics, factor structure, reliability, convergent validity, and construct validity of the Psychobiosocial States in Physical Education (PBS-SPE) scale. In Study 1, a sample of 1,030 students (582 girls and 448 boys, 10 to 19-year-olds), drawn from middle or high schools, rated the intensity of the 20 items version of the PBS-SPE scale thinking about the feelings they had usually experienced in physical education classes. In Study 2, an additional sample (...) of 1,025 students (578 girls, 447 boys, 10 to 19-year-olds), rated the 16 items of the final version of the scale. Two subsamples also completed an affective-related measure (i.e., the Physical Activity Enjoyment Scale) and two motivation scales often used in the physical education domain (i.e., the Teacher-Initiated Motivational Climate in Physical Education Questionnaire and the Situational Motivation Scale). Exploratory structural equation modeling and confirmatory factor analyses of the data showed that a two-factor, 16-item solution (i.e., 8 pleasant/functional items and 8 unpleasant/dysfunctional items) of the PBS-SPE scale reached satisfactory fit indices. Multi-group comparisons provided support for measurement and structural invariance across samples, gender, and age. Convergent and construct validity was also upheld. Overall, the findings offer support for the use of a new instrument in the assessment of psychobiosocial states in physical education settings. (shrink)

A Sociologia é reintroduzida em nível nacional nos currículos escolares em 2008, o que tem fomentado a discussão em torno do seu ensino na Educação Básica, contudo, as realidades regionais são bastante diversas, e em alguns estados a introdução de seu anteriormente, como no caso de Alagoas que examinamos aqui. Realizamos uma análise considerando alguns eixos principais: a) a institucionalização das Ciências Sociais em Alagoas; b) a introdução da Sociologia no processo seletivo para o ingresso na Universidade Federal de Alagoas; (...) c) o currículo de Sociologia na rede estadual de ensino; d) as mudanças recentes na formação de professores de Sociologia. Almejamos com isso realizar um balanço necessário para a compreensão da dinâmica do Ensino desta ciência neste estado, entendida aqui não como um processo linear, mas sim contraditório, marcado por avanços e retrocessos. (shrink)

O percurso construído pelo pensamento de Albert Camus (1913-1960) perfaz uma unidade profunda entre Ética e Estética. Par- tindo de uma preocupação explicitamente ética, o autor acaba por ter de desenvolver uma antropologia filosófica, ou seja, um discurso sobre o homem que tem como núcleo um conceito que o reenvia àquilo que podemos chamar de dimensão estética para então, a partir daí, oferecer uma resposta àquele problema ético. Desse modo, pretendemos neste trabalho explicitar o caminho ao qual aludimos em três (...) momentos: (a) a existência humana como problema ético; (b) o discurso camusiano sobre o homem que tem como núcleo a noção de Passion e, por fim, (c) a elaboração de um novo éthos, partindo da noção de Paixão, como res- posta necessária ao problema existencial configurada como uma re-cri- ação ou correção permanente, à semelhança do ofício do Artista. (shrink)

Entre a morte de Teofrasto (287 a.C) e a invasão de Atenas pelos romanos, os escritos de Aristóteles saíram de circulação e assim permaneceram por mais de dois séculos, até serem editados por Andrônico de Rodes, em torno do ano 40 a.C. No que diz respeito à transmissão dos escritos de Aristóteles, as fontes históricas se resumem a duas passagens: uma de Estrabão; e a outra de Plutarco. No entanto, para podermos aprofundar a análise da história da transmissão dos livros (...) de Aristóteles cabe decompô-la em três fases. A fase inicial tem curso quando Aristóteles em seu testamento lega sua biblioteca a Teofrasto. Este por sua vez, deixa com sua morte ‘todos os livros’ – os seus e também os de Aristóteles – a Neleu, que os levou para sua cidade natal, Escepsis, situada na Tróade. A fase intermediária tem lugar quando os herdeiros de Neleu resolveram guardar para si os inestimáveis manuscritos, enterrando-os por temerem que os Atálidas deles se apossassem. Assim ocultos, permaneceram por quase duzentos anos, sofrendo a ação destrutiva da umidade e do mofo, até serem adquirido pelo bibliófilo Apelicon de Teos, em torno do ano 90 D.C., que os transportou para Atenas. A última etapa da transmissão começa com a observação de que seus livros não ficaram por muito tempo em Atenas, uma vez que em 86 a.C., Sila invadiu esta cidade e, entre outras coisas, confiscou os livros que se encontravam na casa de Apelicon e sob suas ordens foram transportados para Roma, onde foram postos sob custódia de uma biblioteca pública, sobre os quais o público não tinha acesso. (shrink)

Nosso estudo não consistirá unicamente no exame do pensamento religioso de Bergson. E também não será uma reflexão específica sobre sua filosofia da natureza ou ainda sobre sua filosofia da ciência. Nosso objetivo se situa na junção das ideias bergsonianas sobre o natural e o sobrenatural, sobre o filosófico e o religioso, sobre a ciência e a metafísica. Mas tal empreitada corre um grande risco: o de justapor, em um primeiro momento, estes diferentes campos de reflexão para, em um segundo (...) momento, tentar reuni-los. O élan vital nos parece o caminho mais seguro para nos proteger deste risco. Uma vez que ele está na intersecção de diferentes ordens do pensamento de Bergson, ele não favorece apenas sua articulação, ele o demanda. Consequentemente, é do ponto de vista interno à filosofia da natureza que aparece a questão religiosa em Bergson. Tal é a hipótese que formulamos.Resumé: Notre étude ne consistera pas uniquement en l’examen de la pensée religieuse chez Bergson. Elle ne será pas non plus une réflexion spécifique sur sa philosophie de la nature ou encore sur sa philosophie des sciences. L’objet de notre recherche se situe à la jonction des idées bergsoniennes sur le religieux, sur la science et la métaphysique. Mais une telle enterprise court un risque majeur, celui de juxtaposer, dans un premier temps, ces différentes champs réflexifs pour, dans un deuxième moment, tenter de les reunir. L’élan vital nous apparaît le moyen le plus certain de prevenir ce risque. Parce qu’il est à l’intersection des différents ordres de la pensée de Bergson, il ne favorise pas seulement leur articulation, il l’exige. Par conséquent, c’est d’um point de vue interne à la philosophie de la nature elle-même que se pose la question religieuse chez Bergson. Telle est l’hypothèse que nous formulons. Mots-clés: durée, intuition, élan vital, mystique. (shrink)

O presente estudo tem por objetivo analisar as disparidades existentes entre dois momentos fundamentais quanto à constituição da polis grega, a saber, o trágico e o ligado ao logos e à racionalidade, denominado período socrático/platônico. Primeiramente, lançaremos nosso olhar sobre o chamado período trágico da cultura helênica, buscando contemplar o homem enredado pelo pathos trágico e sua consequente idiossincrasia dionisíaca. Ainda no século V a.C. contemplaremos este que representa um dos principais pilares de sustentação da filosofia do período antropológico do (...) pensamento grego: Platão. Contudo nos deteremos a alguns aspectos do socratismo tendo como ideia disparadora a possibilidade da akrasia. Deste modo entendemos que nos são apresentados dois modelos de homem: O ligado ao período trágico e o oferecido pela ética platônica guiado pelo logos. Utilizaremos como aporte teórico, a contribuição de helenistas como Jean-Pierre Vernant e Romilly, assim como o filósofo alemão Nietzsche. Quanto à contribuição platônica nos deteremos sobres os diálogos platônicos Laques, Protágoras e Górgias. Exatamente por sua importância quanto ao tema da akrasia nos diálogos da primeira fase platônica. (shrink)

Diversos filósofos e matemáticos contemporâneos admitem que existe uma vertente da filosofia matemática denominada “Platonismo”, segundo a qual, em síntese, os entes matemáticos – números, pontos, retas, planos, _etc_. – são coisas que existem no mundo independentemente de nós. Na literatura especializada é recorrente a compreensão de que essa tese filosófica tem origem na teoria das formas de Platão. Entretanto, a assertiva de que os entes matemáticos existem em si mesmos não é encontrada na filosofia desse filósofo ateniense, observada a (...) passagem 509d, e seguintes, do seu diálogo _A_ _República._ Na verdade, segundo o pensamento matemático de Platão os entes matemáticos possuem um valor intermediário, como mostramos nas seções a seguir ao “reconstruirmos” o seu raciocínio da “linha dividida”, segundo os trechos da _República_: (1) _Livro V_: 477a-b, 477e, 478b, 478c, 478d; (2) _Livro VI_: 509d-e, 510a, 510b, 510c-d, 510e, 511a, 511 a-b, 511d, 511e; (3) _Livro VII_: 533 b-c, 534a. (shrink)

Un análisis ameno e inteligente sobre los testimonios de los grandes pensadores del progreso: E. Fromm, F. Nietzsche, K. Popper, E. Morin, C.G. Jung, M. Ferguson, A. Finkielkraut, Ortega y Gasset, entre otros.

Un análisis ameno e inteligente sobre los testimonios de los grandes pensadores del progreso: E. Fromm, F. Nietzsche, K. Popper, E. Morin, C.G. Jung, M. Ferguson, A. Finkielkraut, Ortega y Gasset, entre otros.

O presente ensaio inspirado na semiologia barthesiana tem por objetivo tematizar alguns desafios implicados no gesto aparentemente extemporâneo de escutar a escrita materializada no curso foucaultiano A Hermenêutica do sujeito. Trata-se de um exercício especulativo que, situando a educação no contexto das artes de viver, aborda o interesse crescente nas aulas ministradas por Foucault dedicadas à genealogia do sujeito implicada nas técnicas de si. Nesse percurso, defendemos que a atenção à escuta da voz que vem da escrita dessas aulas interfere (...) diretamente na recepção crítica da ética do cuidado de si. No limite, o que se busca enfatizar é como o tema do cuidado de si emerge inseparável de um gesto pedagógico que resulta de um estado singular de enunciação do pensamento. Palavras-chave: Hermenêutica do sujeito; Foucault; Artes de viver; Aula. For a pleasurable semiology of Hermeneutics of the Subject Abstract: The present essay, inspired by Barthesian semiology, aims to discuss some of the challenges involved in the apparently extemporaneous gesture of listening to the writing materialized in the Foucauldian course The Hermeneutics of the Subject. This is a speculative exercise that, placing education in the context of the arts of living, addresses the growing interest in the classes taught by Foucault dedicated to the genealogy of the subject implicated in the techniques of the self. In this course, we argue that attention to listening to the voice that comes from the writing of these classes interferes directly in the critical reception of the ethics of the care of the self. In the limit, what we seek to emphasize is how the theme of the care of the self emerges inseparable from a pedagogical gesture that results from a singular state of enunciation of thought. Key-words: Hermeneutics of the subject; Foucault; Arts of living; Class. Pour une sémiologie du plaisir de L'Herméneutique du sujet Résumé: Le présent essai, inspiré de la sémiologie barthésienne, vise à thématiser certains des enjeux du geste apparemment extemporané d'écoute de l'écriture matérialisée dans le cours foucaldien L'Herméneutique du sujet. Il s'agit d'un exercice spéculatif qui, plaçant l'éducation dans le contexte des arts de vivre, aborde l'intérêt croissant pour les cours de Foucault consacrés à la généalogie du sujet impliqué dans les techniques du soi. Dans ce parcours, nous soutenons que l'attention portée à l'écoute de la voix qui émane de l'écriture de ces classes interfère directement avec la réception critique de l'éthique du souci de soi. A la limite, ce que nous cherchons à souligner, c'est comment le thème du souci de soi émerge inséparable d'un geste pédagogique qui résulte d'un état singulier d'énonciation de la pensée. Mots-clés: Herméneutique du sujet ; Foucault ; Arts de vivre ; Leçon. Data de registro: 26/06/2022 Data de aceite: 04/11/2022. (shrink)

Neste artigo procuramos analisar e responder a três questões: [a] As sensações são apenas estados mentais? [b] São as sensações estados mentais intencionais, isto é, percepções sensíveis? [c] São as percepções sensíveis ideias sensíveis? Para responder a estas questões, analisamos as condições corporais das sensações, a expressão destas condições na mente e mostramos sob que condições as sensações são percepções intencionais e sob que condições percepções intencionais podem ser consideradas como ideias.

In The Case for Animal Rights, Tom Regan argues that although all subjects-of-a-life have equal inherent value, there are often differences in the value of lives. According to Regan, lives that have the highest value are lives which have more possible sources of satisfaction. Regan claims that the highest source of satisfaction, which is available to only rational beings, is the satisfaction associated with thinking impartially about moral choices. Since rational beings can bring impartial reasons to bear on decision making, (...) Regan maintains that they have an additional possible source of satisfaction that nonrational beings do not have and, consequently, the lives of rational beings turn out to have greater value.. (shrink)

This paper presents two formation tracking control strategies for a combined set of single and double integrator agents with an arbitrary undirected communication topology. The first approach is based on the design of distance-based potential functions with interagent collision avoidance using local information about the distance and orientation between agents and the desired trajectory. The second approach adds signed area constraints to the desired formation specification and a control strategy that uses distance as well as area terms is designed to (...) achieve tracking convergence. Numerical simulations show the performance from both control laws. (shrink)

Higher-order thought theories maintain that consciousness involves the having of higher-order thoughts about mental states. In response to these theories of consciousness, an attempt is often made to illustrate that nonhuman animals possess said consciousness, overlooking an alarming consequence: attributing higher-order thought to nonhuman animals might entail that they should be held morally accountable for their actions. I argue that moral responsibility requires more than higher-order thought: moral agency requires a specific higher-order thought which concerns a belief about the rightness (...) or wrongness of affecting another’s mental states. This “moral thought” about the rightness or wrongness is not yet demonstrated in even the most intelligent nonhuman animals, thus we should suspend our judgments about the “rightness” or “wrongness” of their actions while further questioning the recent insistence on developing an animal morality. (shrink)

It is common for conservationists to refer to non-native species that have undesirable impacts on humans as “invasive”. We argue that the classification of any species as “invasive” constitutes wrongful discrimination. Moreover, we argue that its being wrong to categorize a species as invasive is perfectly compatible with it being morally permissible to kill animals—assuming that conservationists “kill equally”. It simply is not compatible with the double standard that conservationists tend to employ in their decisions about who lives and who (...) dies. (shrink)

An adequate theory of rights ought to forbid the harming of animals (human or nonhuman) to promote trivial interests of humans, as is often done in the animal-user industries. But what should the rights view say about situations in which harming some animals is necessary to prevent intolerable injustices to other animals? I develop an account of respectful treatment on which, under certain conditions, it’s justified to intentionally harm some individuals to prevent serious harm to others. This can be compatible (...) with recognizing the inherent value of the ones who are harmed. My theory has important implications for contemporary moral issues in nonhuman animal ethics, such as the development of cultured meat and animal research. (shrink)

An adequate theory of rights ought to forbid the harming of animals to promote trivial interests of humans, as is often done in the animal-user industries. But what should the rights view say about situations in which harming some animals is necessary to prevent intolerable injustices to other animals? I develop an account of respectful treatment on which, under certain conditions, it’s justified to intentionally harm some individuals to prevent serious harm to others. This can be compatible with recognizing the (...) inherent value of the ones who are harmed. My theory has important implications for contemporary moral issues in nonhuman animal ethics, such as the development of cultured meat and animal research. (shrink)

Overview The evolution of multicellularity raises questions regarding genomic and developmental commonalities and discordances, selective advantages and disadvantages, physical determinants of development, and the origins of morphological novelties. It also represents a change in the definition of individuality, because a new organism emerges from interactions among single cells. This volume considers these and other questions, with contributions that explore the origins and consequences of the evolution of multicellularity, addressing a range of topics, organisms, and experimental protocols. Each section focuses on (...) selected topics or particular lineages that present a significant insight or challenge. The contributors consider the fossil record of the paleontological circumstances in which animal multicellularity evolved; cooptation, recurrent patterns, modularity, and plausible pathways for multicellular evolution in plants; theoretical approaches to the amoebozoa and fungi (cellular slime molds having long provided a robust model system for exploring the evolution of multicellularity), plants, and animals; genomic toolkits of metazoan multicellularity; and philosophical aspects of the meaning of individuality in light of multicellular evolution. Contributors Maja Adamska, Argyris Arnellos, Juan A. Arias, Eugenio Azpeitia, Mariana Benítez, Adriano Bonforti, John Tyler Bonner, Peter L. Conlin, A. Keith Dunker, Salva Duran-Nebreda, Ana E. Escalante, Valeria Hernández-Hernández, Kunihiko Kaneko, Andrew H. Knoll, Stephan G. König, Daniel J. G. Lahr, Ottoline Leyser, Alan C. Love, Raul Montañez, Emilio Mora van Cauwelaert, Alvaro Moreno, Vidyanand Nanjundiah, Aurora M. Nedelcu, Stuart A. Newman, Karl J. Niklas, William C. Ratcliff, Iñaki Ruiz-Trillo, Ricard Solé . (shrink)

Because spaying/neutering animals involves the harming of some animals in order to prevent harm to others, some ethicists, like David Boonin, argue that the philosophy of animal rights is committed to the view that spaying/neutering animals violates the respect principle and that Trap Neuter Release programs are thus impermissible. In response, I demonstrate that the philosophy of animal rights holds that, under certain conditions, it is justified, and sometimes even obligatory, to cause harm to some animals in order to prevent (...) greater harm to others. As I will argue, causing lesser harm to some animals in order to prevent greater harm to others, as TNR programs do, is compatible with the recognition of the inherent value of the ones who are harmed. Indeed, we can, and do, spay/neuter cats while acknowledging that they have value in their own right. (shrink)

The philosophy of animal rights is often characterized as an exclusively justice oriented approach to animal liberation that is unconcerned with, and moreover suspicious of, moral emotions, like sympathy, empathy, and compassion. I argue that the philosophy of animal rights can, and should, acknowledge that compassion plays an integral role in animal liberation discourse and theory. Because compassion motivates moral actors to relieve the serious injustices that other animals face, or, at the very least, compassion moves actors not to participate (...) in or cause these injustices, the philosophy of animal rights can and should recognize both a duty to cultivate compassion and a duty to promote compassion. Contra to feminist critiques of Regan’s justice-approach to ethics, the philosophy of animal rights is not committed to eschewing the moral emotions. (shrink)

Investigates the resolution of contradictions and ambiguous derogations in a code, by means of the imposition of partial orderings. Although formulated as a study in the logic of norms, it provided the initial ideas for work on the logic of theory (or belief) change, developed by the authors in a series of papers by the authors and Peter Gardenfors beginning in 1985.

A widely accepted view in epistemology is that we do not have direct control over our beliefs. And we surely do not have as much control over our beliefs as we have over simple actions. For instance, you can, if offered $500, immediately throw your steak in the trash, but a meat-eater cannot, at will, start believing that eating animals is wrong to secure a $500 reward. Yet, even though we have more control over our behavior than we have over (...) our beliefs, some of our behavior, especially moral behavior, is heavily influenced by our beliefs. Meat-eating is one example. So, if we do not have direct control over our beliefs and our beliefs influence our moral behavior, it’s no wonder meat-eaters aren’t immediately boycotting Burger King and lining up for the Beyond Burger after hearing about the mistreatment of farmed animals. So, how, or can we, inspire meat-eaters to change their beliefs regarding the moral significance of meat-eating and, consequently, their animal-eating behavior? I propose an answer to this difficult question. (shrink)

"The writer discusses the concept of kitsch. Having reviewed a variety of approaches to kitsch, he posits an historical conception of it, connecting it to modernity and defining it as a coping-mechanism for modernity. He thus suggests that kitsch is best understood as a tool in the struggle against the particular stresses of the modern world and that it uses materials at hand, fashioning from them some sort of stability largely through projecting images of nature, stasis, and continuity. He discusses (...) the relation of kitsch to fine art, arguing that fine art also has as its primary function a counter-movement to modernity. He suggests that the main difference between fine art and kitsch is that fine art, as well as its emotional function, also involves a reception context that allows it to assume an intellectual task. Among the writer's conclusions, he finds that positing a stark or absolute contrast between kitsch and fine art is unjustifiable as both have the same roots and objectives." [WilsonWeb]. (shrink)

In a recent article, Corey Wrenn argues that in order to adequately address injustices done to animals, we ought to think systemically. Her argument stems from a critique of the individualist approach I employ to resolve a moral dilemma faced by animal sanctuaries, who sometimes must harm some animals to help others. But must systemic critiques of injustice be at odds with individualist approaches? In this paper, I respond to Wrenn by showing how individualist approaches that take seriously the notion (...) of group responsibility can be deployed to solve complicated dilemmas that are products of injustice. Contra Wrenn, I argue that to adequately address injustice, acting individually, often within groups, is significantly more important than thinking systemically. (shrink)

It’s certainly wrong for employers to accept applications from only white people. Universities that open admissions to only white people surely act wrongly. But do people who date, or consider dating, only white people do something wrong? Many people say that racialized attraction is just a matter of personal preference. Against this view, it will be argued that it often constitutes wrongful discrimination.

De uma perspectiva comportamentalista radical, o eu é um repertório verbal complexo, que, como tal, tem uma gênese social. O reconhecimento da origem social do “eu” abre caminho para uma análise política, incluindo uma discussão do pa- pel das relações de poder na constituição do eu. Entretanto, uma concepção radicalmente social do “eu”, como a proposta pelo comportamentalismo, suscita um problema político: se o eu é integralmente produto do ambiente social, de onde viria uma eventual “vontade” de romper com esse (...) sistema? Parece que para reconhecer a possibilidade de ação política transformadora seria preciso preservar uma noção descontextualizada de “eu”. Considerando essa dificuldade, o objetivo deste artigo é propor uma interpretação política da constituição do “eu” no âmbito do comportamentalismo radical, mantendo no horizonte a possibilidade de uma ação política transformadora. Para tanto, destacamos como “eus” oprimidos são tornados submissos, mas também como de certas contingências podem emergir “eus” subversivos, que se opõem a um sistema social opressivo. Esse “eu” subversivo é caracterizado por um repertório de autoconhecimento mais amplo, que inclui a discriminação do papel das relações de poder e do controle promovido por instituições. Concluímos, com isso, que um “eu” socialmente constituído pode ser politicamente ativo. (shrink)