En este texto abordo una de las propuestas ontológicas, epistémicas y metodológicas que sintetiza mejor el trabajo de las epistemologías feministas sobre cómo conceptualizar las nociones de género y sexo, así como su relación en el ámbito biológico. Describo los alcances y limitaciones de esta propuesta y muestro que la propia noción de sexo implica un sesgo androcéntrico desde el que se legitima la dicotomía endógeno/exógeno, un reduccionismo funcional, la idea de coherencia interna y la reducción de nuestra complejidad biológica (...) a los rasgos vinculados con la reproducción respecto a las diferencias biológicas en general y, como mostraré, en el ámbito biomédico en particular al caracterizar las prevalencias y el desarrollo de enfermedades. En contraste, propongo la idea de epigenealogía para una reconceptualización histórica de nuestra materialidad biológica capaz de profundizar en cómo nuestra plasticidad a través de los procesos epigenéticos danza sincrónicamente con nuestra experiencia social, contingente y situada. (shrink)

In the first part of De Interpretatione 9, Aristotle introduces an argument for fatalism that he obviously does not subscribe to. Readers of the chapter wonder how Aristotle replies to that argument. In this paper I claim that the main basis of his reply is the principle of equimodality stated in 19a33 (“statements are true in the same way as the actual things are”). I defend that this principle should be interpreted in the most straightforward way, as saying that the (...) modality with which any statement is true is the same as the modality with which the actual things referred to in the statement are what they are. This entails that something is (or will be) necessarily such and such only if the statement saying that it is (or will be) such and such is necessarily true. By applying this principle to Aristotle’s distinction between two kinds of non-necessary things – those that happen as chance has it and those that happen for the most part (hôs epi to poly) in one way rather than another –, one should conclude that, because these things are contingent, statements about them can only be contingently true. (shrink)

Épître des définitions.--Propos succinct et bref sur l'âme.--Traité sur la quiddité du sommeil et de la vision.--De ce qu'il y a des substances incorporelles.--De l'unicité de Dieu et de la finitude du corps du monde.

Planteamiento de la naturaleza, de la filosof a y de su raz n hist rica, al contemplar panor micamente la totalidad de su pasado e intentar reconstruir el dram tico suceso de su origen.

Gigant v t︠s︡epi︠a︡kh -- Chelovek protiv mifov -- Mysliteli i kaznachei.

The text of the lately discovered fragment of Antiphon's last and greatest speech, as restored by Professor Nicole, has been used by its editor to sanction some novel theories regarding the orator's public career.

We welcome Blumenthal-Barby’s et al. (2022) plaidoyer for the integration of philosophy in bioethics because of a perceived mutual benefit. Drawing on experience from a collaborative project, funde...

Οταν το 167/6, το αθηναϊκό προσωπικό που ήταν επί κεφαλής της διαχείρησης των δηλιακών ιερών και της περιουσίας του Απόλλωνα (οι «επί τα ιερά») ανέλαβε τα διάφορα ταμεία που διαχειρίζονταν ή διατηρούσαν οι ιεροποιοί της Ανεξαρτησίας (δημόσιο ταμείο, ιερό ταμείο, τρεχούμενα κεφάλαια) μοιράστηκαν τα ποσά που περιείχαν αυτά τα ταμεία σε δύο μέρη : οι αττικές δραχμές και οι δραχμές του Αλεξάνδρου αφέθηκαν στη θέση τους* τα άλλα νομίσματα, στην πλειοψηφία τους ροδιακού προτύπου, κατανεμήθηκαν μέσα σε πίθους με ομοιογενές περιεχόμενο (...) του οποίου η καταγραφή βρίσκεται στα αρχεία. Το περιεχόμενο αυτών των πίθων παρέμεινε άθικτο. Για ποιο λόγο οι διαχειριστές ακολούθησαν αυτή την τακτική ; Αναφέρθηκε η συντηρητική στάση που ενέπνεαν οι θρησκευτικές αναστολές ή ακόμα η δημιουργία ενός αποθεματικού κεφαλαίου σύμφωνα με το παράδειγμα των ιεροποιών. Ο Τ. απέδειξε ότι οι « επί τα ιερά » υπάκουσαν στη λογική των πραγμάτων και αφαίρεσαν από τα ταμεία όλα τα νομίσματα των οποίων απαγορευόταν η κυκλοφορία από το κλειστό νομισματικό σύστημα της Αθήνας. Το σύστημα αυτό ήταν μάλιστα τόσο αυστηρό ώστε απέκλειε τα τετράδραχμα της Ερέτριας, που εν τούτοις είχαν εκδοθεί πάνω στο αττικό πρότυπο. (shrink)

The text of the lately discovered fragment of Antiphon's last and greatest speech, as restored by Professor Nicole, has been used by its editor to sanction some novel theories regarding the orator's public career.

A Late Sixteenth-Century Chinese Buddhist Fellowship: Spiritual Ambitions, Intellectual Debates, and Epis- tolary Connections. By Jennifer Eichman. Sinica Leidensia, vol. 127. Boston: Brill, 2016. Pp. xvi + 422. €139, $180.

The purpose of the study is to determine the concept of the axial line of the swarm of the global economy in the three-dimensional space of the economic indices EPI, BLI, CPI and to construct mathematical expressions that determine the shape of this line based on statistical data on the world economy. To construct the axial line the median points of the EPI-groups of the global economy were used. In the paper we discuss certain assumptions about the asymptotic behavior of (...) the axial line at small and large values of the CPI. Scientific novelty of research lies in the explicit construction of the axial line of the global economy. The existence and shape of this line reveal as a result some fundamental trend in the world economy, statistically linking at the level of EPI-groups the state of society, the measure of the state's social orientation and economic productivity. (shrink)

Slightly modified excerpt from the section 13.4 Zusammenfassung und Ausblick (translated into englisch): This chapter is based on an analysis of ethical debates on epigenetics and genome editing, debates, in which ethical arguments relating to future generations and justice play a central role. The analysis aims to contextualize new developments in genetic engineering, such as genome and epigenome editing, ethically. At the beginning, the assumptions of "genetic determinism," on which "genetic essentialism" is based, of "epigenetic determinism" as well as "genetic" (...) and "epigenetic exceptionalism" are analyzed and critically discussed. The remarks on the ethical discourse on epigenetics show that the notion of "epigenetic determinism" can sometimes be discerned not only in popular scientific discourse but also in ethical discourse. Ethical debates on epigenetics, however, have distanced themselves from this deterministic understanding. As a result, the focus in the ethical discourse on epigenetics shifts from responsibility for one's own health and that of subsequent generations to justice. What is meant here is justice, for example, in terms of access to healthy environmental conditions, regardless of whether these contribute to health with or without epigenetic agency. An analysis of the discourse on genome editing reveals that it is primarily germline interventions that are being ethically examined, with a concentration on the aspect of inheritance. The question is whether this is accompanied by an implicit "genetic determinism" or even a "genetic essentialism": the determinism could lie in the centrality of the aspect of heritability, since only genetic information is inherited. Does the aspect of heritability and genome modification play a more decisive role in debates on genome editing than the safety issue? Is the problem of embryos and their potential offspring not being able to consent to germline intervention given such a high priority because it is a genetic intervention? Under such a premise of "strong genetic determinism" supplemented by "epigenetic determinism," not only genome editing but also epigenome editing would be ethically relevant precisely because it too would have an influence on the genome. How this influence of genome editing and epigenome editing is ethically evaluated in each case therefore depends initially on whether the assumptions of "genetic" and "epigenetic determinism" are advocated. These assumptions are increasingly viewed critically in ethical discourse because they cannot be confirmed from a scientific perspective. In popular scientific debates in particular, however, they seem to persist, which ultimately also influences the public discussion. Since a broad public discussion is required especially on genome editing, a reflective approach to the various "-isms" analyzed in this chapter is central. DOI: 10.5771/9783748927242. (shrink)

Excerpt: 1. Introduction This chapter provides insight into the diverse ethical debates on genetics and epigenetics. Much controversy surrounds debates about intervening into the germline genome of human embryos, with catchwords such as genome editing, designer baby, and CRISPR/Cas. The idea that it is possible to design a child according to one’s personal preferences is, however, a quite distorted view of what is actually possible with new gene technologies and gene therapies. These are much more limited than the editing and (...) design metaphors suggest. Such metaphors are therefore highly problematic phrases in the context of new gene technologies, for two reasons. On one hand, to design a child of choice by modifying the genome would require modifying any gene of choice, which is more than can be done with current gene technologies, such as CRISPR/Cas. On the other hand, a modification of genes would need to be enough to create any characteristic of choice in the future child. The latter presupposes the assumption of genetic determinism. Moreover, the CRISPR/Cas technology can not only be used in a potentially therapeutic manner at the germline level. In addition, there is the (more likely) scenario of a future clinical therapeutic use of these new gene technologies for modifying the DNA sequence of other cells of the body (somatic genome editing). There is also the option of modifying the epigenome, that is, the spatial configuration of DNA (epigenome editing) (see table 1). Like genetics and genome editing, epigenetics has been at the center of recent popular scientific and ethical discourse as well as scientific debates. The concept of epigenetics has given rise to very different notions of inheritability and responsibility for health, which, however, are oftentimes based on scientifically controversial basic assumptions. That there continues to be covert genetic determinism in the form of epigenetic determinism (see table 2) in debates about epigenetics has been pointed out in ethical analyses of epigenetics. Neither genetic determinism nor epigenetic determinism has been confirmed scientifically. It is therefore important to recognize the concepts that are discussed (and sometimes harshly criticized) in debates about genome editing and epigenetics—for example, concepts about the causal role of DNA for our own life course. This importance is based on the fact that if we understand such controversial concepts, we will be able to remain critical when evaluating scientific knowledge and ethical arguments about genome editing and epigenetics. This chapter, therefore, explains some of these concepts. For an ethical analysis of epigenetics as well as of genome editing, it is necessary to understand and critically reflect upon the underlying concepts of genetic determinism and other, related -isms. The following section offers a detailed introduction to these -isms (section 2; see also table 2). Section 3 provides an ethical analysis of genome editing and epigenetics based on the explanations in section 2. Section 3 focuses on inheritability and responsibility, justice, safety, the problem of consent, and the effects of genome editing and epigenetics on embryos and future generations. This section does not discuss in detail further points that can be found in ethical debates about epigenetics as well as in ethical debates about genome editing. These points include (among others): • fear that the findings of epigenetics and that the methods of genome editing are misused—this also with respect to eugenics and enhancement; • naturalness—an issue we mention in passing a few times in the following analysis; • a possible connection between the genome/epigenome and the concept of human dignity, and the derived danger of instrumentalization and infringement of autonomy when intervening in the genome or epigenome. Since current discourse about ethical issues associated with genome editing focuses mainly on germline interventions, which are, for instance, interventions into a human embryo’s genome, we mainly focus on germline interventions when comparing the debates on genome editing and on epigenetics in section 3. (shrink)

The present paper offers a critical edition of diverse book epigrams written in the so-called "epigraphische Auszeichnungsmajuskel", a distinctive script imitating the character of monumental inscriptions on stone. The paper offers a brief comment on the transmission and the text of the epigrams which reflect different levels of Byzantine book culture, from unique luxury products for wealthy patrons to modest volumes for a broader public. Attention is called to the fact that names mentioned in book epigrams need not be taken (...) at their face value as pertaining to either scribe or illuminator of the manuscript but should rather be examined along with other witnesses of the same text. (shrink)