There is a constructive method to define a structure of simple k -cyclic Post algebra of order p , L p , k , on a given finite field F ( p k ), and conversely. There exists an interpretation Φ 1 of the variety $${\mathcal{V}(L_{p,k})}$$ generated by L p , k into the variety $${\mathcal{V}(F(p^k))}$$ generated by F ( p k ) and an interpretation Φ 2 of $${\mathcal{V}(F(p^k))}$$ into $${\mathcal{V}(L_{p,k})}$$ such that Φ 2 Φ 1 ( B ) (...) = B for every $${B \in \mathcal{V}(L_{p,k})}$$ and Φ 1 Φ 2 ( R ) = R for every $${R \in \mathcal{V}(F(p^k))}$$. In this paper we show how we can solve an algebraic system of equations over an arbitrary cyclic Post algebra of order p, p prime, using the above interpretation, Gröbner bases and algorithms programmed in Maple. (shrink)

It is always possible to construct a real function φ, given random quantities X and Y with continuous distribution functions F and G, respectively, in such a way that φ(X) and φ(Y), also random quantities, have both the same distribution function, say H. This result of De Finetti introduces an alternative way to somehow describe the `opinion' of a group of experts about a continuous random quantity by the construction of Fields of coincidence of opinions (FCO). A Field of coincidence (...) of opinions is a finite union of intervals where the opinions of the experts coincide with respect to that quantity of interest. We speculate on (dis)advantages of Fields of Opinion compared to usual `probability' measures of a group and on their relation with a continuous version of the well-known Allais' paradox. (shrink)

It is always possible to construct a real function f, given random quantities X and Y with continuous distribution functions F and G, respectively, in such a way that f(X) and f(Y), also random quantities, have both the same distribution function, say H. This result of De Finetti introduces an alternative way to somehow describe the `opinion' of a group of experts about a continuous random quantity by the construction of Fields of coincidence of opinions (FCO). A Field of coincidence (...) of opinions is a finite union of intervals where the opinions of the experts coincide with respect to that quantity of interest. We speculate on (dis)advantages of Fields of Opinion compared to usual `probability' measures of a group and on their relation with a continuous version of the well-known Allais' paradox. (shrink)

This article analyses the accusation of nihilism that F. H. Jacobi made against Fichte in a letter of mars. 1799, imputation that lays on the personal conception ofJacobi about the reason as a negative capacity which only can destroy its objects. The letter in question implicates two different types of nihilism: a)The cosmological one, accepted by Fichte and named acosmism by him. It is only a reformulation of the sensible world from practical principIes, but doesn't suppose an annihilation or scorn (...) of this world. Qn the contrary, the religious view, for example, shows the world as a manifestation of godlite and, hased on moral exigencies, doesn~t admit the existence of death. Of course, the immortality isn't for a particular soul but for the order of moral actions (= God). b) The radical one, which doesn't exist in Fichte and lays on a bad interpretation of bis intellectual intuition assumed from a point of view next to Schelling. (shrink)

The role played by the movement of the ‘novatores’ determined the introduction of philosophical scientific European thought in Spain and was essential for the later development of Enlightment in Spain. Juan de Nájera represented the standard of modern thinker at the begining of the century and he intended to reconcile modern ideas with more traditional positions. He was a very example of a trend shared by most ‘novatores’ in early Eighteenth Century in Spain.

El artículo con el título “Acerca de los progymnasmata” firmado con el nombre de Diony González Rendón fue publicado en la revista Escritos, vol. 16, No. 36 (enero-junio de 2008), pp. 260-282. Después de su publicación el día 10 de 0ctubre de 2012, el profesor Jose Antonio Fernández Delgado comunicó a la jefatura de la editorial UPB que este artículo era de su autoría y consideraba que era un plagio. En consecuencia, el profesor Delgado procedió a adjuntar las evidencias necesarias (...) para determinar que se ha había incurrido en un plagio por parte del señor Diony Gonzalez, de la obra titulada: “Influencia literaria de los progymnásmata” publicado en el libro J. A. Fernández Delgado, F. Pordomingo & A. Stramaglia (Eds.), Escuela y literatura en Grecia Antigua, Cassino 2007, pp. 273-306, libro que recoge los trabajos presentados en el simposio internacional que tuvo lugar en la Universidad de Salamanca del 17 al 19 de noviembre de 2004. Dicho libro se terminó de imprimir en mayo de 2007, según consta en sus datos de copy rightajun. (shrink)

The current times call for reforms in educational processes. The Covid-19 pandemic had an unforeseen impact on the educational system in all countries. This need for change requires new pedagogies and new methods for teaching and learning. Understanding the need for change is essential for the formulation of adaptive proposals, as well as for the generation of training activities to complement the teaching curriculum. New educational practices lead to a vision of educational quality, with new approaches that allow the continuous (...) integration of knowledge and permanent interaction with the student. This paper presents an analysis of the new teaching methodologies in times of confinement due to the pandemic caused by Covid-19. Keywords: Teaching methodologies, educational system, learning process. References [1]É. Tremblay-Wragg, C. Raby, L. Ménard y I. Plante, «El uso de estrategias didácticas diversificadas por cuatro profesores universitarios: ¿qué contribución a la motivación de aprendizaje de sus alumnos?,» Docencia en educación superior, vol. 26, nº 21, 2021. [2]L. Czerniewicz, R. Mogliacci, S. Walji, A. Cliff, B. Swinnerton y N. Morris, «Enseñanza y aprendizaje académico en el nexo: desagregación, mercantilización y digitalización en la educación superior,» Teaching in Higher Education, vol. 26, nº 2021, p. 16, 2021. [3]S. Dogan y A. Adam, «Aumentar el efecto del desarrollo profesional en la instrucción efectiva a través de comunidades profesionales,» Docentes y docencia: teoría y práctica, vol. 26, nº 3-4, pp. 326-349, 2020. [4]I. M. Torres Salas, «La enseñanza tradicional de las ciencias versus las nuevas tendencias educativas,» Educare, vol. 14, nº 1, pp. 131-142, 2010. [5]B. Fabio, J. Antonio Palomino y J. González Henríquez, «Evaluación y contraste de los métodos de enseñanza tradicional y lúdico,» Revista de Educación física y deportes, vol. 13, nº 94, pp. 29-36, 2008. [6]Y. Benítez y C. Mora, «Enseñanza tradicional vs aprendizaje activo,» Revista Cubana de Física, vol. 27, nº 2A, pp. 175-179, 2010. [7]P. Morales Bueno y V. Landa Fitzgerald, «Aprendizaje basado en problemas,» Theoria, vol. 13, nº 1, pp. 145-157, 2004. [8]R. Gil-Galván, I. Martín-Espinosa y F. Gil-Galván, «University student perceptions of competences acquired through problem-based learning,» Educación XXI, vol. 24, nº 1, pp. 271-295, 2020. [9]E. Ortiz Cermeño, «El aprendizaje basado en problemas,» Perfiles Educativos, vol. 41, nº 164, pp. 208-213, 2019. [10]E. Araos-Baeriswyl, C. Moll-Manzur, Á. Paredes y J. Landeros, «Aprendizaje invertido: un enfoque pedagógico en tiempos de pandemia,» Rev. Atención Primaria, vol. 53, nº 1, p. 117, 2021. [11]V. León-Carrascosa, M. Belando-Montoro y S. Sánchez-Serrano, «Design and validation of a questionnaire to evaluate the service-learning methodology,» Rev.Estudios sobre educación, vol. 39, nº 1, pp. 247-266, 2020. [12]J. Collado-Ruano, M. Ojeda, M. Malo y D. Amino, «Educación, arte e interculturalidad: El cine documental como lenguaje comunicativo y tecnología innovadora para el aprendizaje de la metodología I + D + I,» Rev. Texto livre, vol. 13, nº 3, pp. 376-393, 2020. [13]P. M. Bueno y V. Landa Fitzgerald, «Aprendizaje basado en problemas,» Theoria, vol. 13, nº 1, pp. 145-157, 2004. [14]J. A. Martí, M. Heydrich, M. Rojas y A. Hernández, «Aprendizaje basado en proyectos: Una experiencia de innovación docente,» Universidad EAFIT, vol. 46, nº 158, pp. 11-21, 2010. [15]L. Rojas y N. M. Jaimes, «Canvas LMS y el trabajo colaborativo como metodología de aprendizaje en entornos virtuales,» de Congreso Ibérico de Sistemas y Tecnologías de la Información, CISTI, Bogotá, Colombia, 2020. [16]B. Bordel y P. Mareca, «Results and Trends in educational MOOCs in the engineering area with MIRIADAX platform. A case study,» de 15th Iberian Conference on Information Systems and Technologies, CISTI 2020; Seville; Sevilla, España, 2020. [17]K. Vermeir y G. Kelchtermans, «Innovative practice as interpretative negotiation.A case-study on the kamishibai in Kindergarten.,» Teachers and Teaching: Theory and Practice, vol. 26, nº 3-4, pp. 248-263, 2020. [18]B. Tucker, «The Flipped Classroom: Online instruction at home frees class time for learning,» Education Next, vol. 1, nº 1, pp. 82-84, 2012. [19]M. V. Ledo, N. R. Michelena, N. N. Cao, I. d. R. M. Suárez y M. N. Vialart Vidal, « Aula invertida, nueva estrategia didáctica,» Educación Médica Superior, vol. 30, nº 3, pp. 678-688, 2016. [20]Metodologías activas por medio de las TIC, [Online]. Available: https://www.campuseducacion.com/blog/recursos/articulos-campuseducacion metodologias-activas-por-medio-de-las-tic/?cn-reloaded=1. [Last access: February 14, 2021]. (shrink)

This paper responds to the issues raised by D. Chalmers by offering a research direction which is quite radical because of the way in which methodological principles are linked to scientific studies of consciousness. Neuro-phenomenology is the name I use here to designate a quest to marry modern cognitive science and a disciplined approach to human experience, thereby placing myself in the lineage of the continental tradition of Phenomenology. My claim is that the so-called hard problem that animates these Special (...) Issues can only be addressed productively by gathering a research community armed with new pragmatic tools for the development of a science of consciousness. I will claim that no piecemeal empirical correlates, nor purely theoretical principles, will really help us at this stage. We need to turn to a systematic exploration of the only link between mind and consciousness that seems both obvious and natural: the structure of human experience itself. In what follows I motivate my choice by briefly examining the current debate about consciousness at the light of Chalmer’s hard problem. Next, I outline the phenomenological strategy. Finally I conclude by discussing some of the main difficulties and consequences of this strategy. (shrink)

First published in 1818, The World as Will and Representation contains Schopenhauer's entire philosophy, ranging through epistemology, metaphysics, philosophy of mind and action, aesthetics and philosophy of art, to ethics, the meaning of life and the philosophy of religion, in an attempt to account for the world in all its significant aspects. It gives a unique and influential account of what is and is not of value in existence, the striving and pain of the human condition and the possibility of (...) deliverance from it. This new translation of the first volume of what later became a two-volume work reflects the eloquence and power of Schopenhauer's prose and renders philosophical terms accurately and consistently. It offers an introduction, glossary of names and bibliography, and succinct editorial notes, including notes on the revisions of the text which Schopenhauer made in 1844 and 1859. (shrink)

Timothy Williamson, in various places, has put forward an argument that is supposed to show that denying bivalence is absurd. This paper is an examination of the logical force of this argument, which is found wanting.

A morally perfect God necessarily desires that all rational agents behave morally. An omnipotent and omniscient God has the power and knowledge to ensure that all rational agents have sufficient moral knowledge to do what morality requires. So, if God exists, there are no rational moral agents who lack sufficient moral knowledge to act morally. However, there has been a wide range of moral agents who, without blame, have lacked the moral knowledge to behave morally. Therefore, God does not exist. (...) The preceding argument from non-blameable moral ignorance of our fundamental moral obligations is resistant to some of the standard theistic responses to the problem of evil and divine hiddenness. Moreover, some of the standard theistic responses to the traditional arguments for God’s non-existence lend support to the argument from blameless moral ignorance. (shrink)

In discussing questions of free will, Soviet philosophers fail to distinguish conditions from causes. This makes them unable to understand the very opponents they like to criticize.

In discussing questions of free will, Soviet philosophers fail to distinguish conditions from causes. This makes them unable to understand the very opponents they like to criticize.

The verb “to conjure” is a complex one, for it includes in its standard definition a great range of possible actions or operations, not all of them equivalent, or even compatible. In its most common usage, “to conjure” means to perform an act of magic or to invoke a supernatural force, by casting a spell, say, or performing a particular ritual or rite. But “to conjure” is also to influence, to beg, to command or constrain, to charm, to bewitch, to (...) move or convey, to imagine, to visualize, to call to mind, or to remember. —Rachael DeLue 2012, para 1. When we create with our Brown hands, feminine energy, and full spirits, we conjure. To exist, survive, and thrive in these bodies is a continuous act of conjuring. Our walks conjure. Our smiles conjure. Our tears conjure. Our laughs conjure. Our words conjure. Our artworks are conjurings. We, a Black/Filipina-American woman, a Dominican-American, and a Black-American woman, are guided by our solidarity with one another and all other Black and Brown female identifying persons whose raced and gendered subjectivities exist both inside and outside of colonization, white supremacy, and patriarchy. We bring to life our colored imaginations and curiosities, and share them with the world. We are united by our need for safety, autonomy as beings, dissolution of trauma, and desire to ask, “What would happen if I…?” Imaginative, curious Women of Color (WoC) founded the underground railroad, guided captured Africans and Tainos to the mountains, ignited the Civil Rights Movement, organized laborers and immigrants, birthed the #BlackLivesMatter Movement, conceived the #MeToo Movement, and so much more. Like our kindred counterparts, we have an unrelenting urge to examine, question, wonder, desire, speak to, lead, be curious, and “conjure.” As practicing artists and art educators, our critical arts-based practices are grounded in intersectional feminisms like Womanism, Black Feminist Theory, and Chicana Feminist Theory, which allow us to do these very things. (shrink)

Geannoteerde briefwisseling van de twee geleerden over het vraagstuk van de evolutie.

As a statistician, whose job is to advise on how to make inductions from observations with the aid of the theory of probability, I hope I shall be pardoned some comments on Mr. Kneale's discussion of this subject.

I argue that the concept of 'longitudinal form', which Poplawski and Gillett have introduced into ethical discussions about embryos and gametes, involves too many metaphysical subtleties to be a useful aid to making moral decisions. I conclude by suggesting a criterion for relevance in medical ethics.

1. The most important aspect of touch is its relation to time and space, a relation which is established by the movement of touching itself. Referring to the ideas of E. Straus, the distinction between touching and being touched is elaborated in light of experiments done by us with animals. 2. Touching is: being in one's own limits and at the same time going beyond these limits, a situation in which the touched object is felt at the same time as (...) a "Gegenstand" and as "Mit-seiend." "Pour le tactile, c'est l'être à deux qui se place au premier rang" . The awareness of being by the sense of touch is particularly poignant in the case of touching oneself, which is an exceptional unity of the active and the passive state of mind. 3. The tactile recognition of form also presents a dialectic of activity and passivity, a dialectic which takes place in the form of a development which conquers time, and this after a scheme produced during the act of grasping itself. We refer to the studies of V. von Weizsäcker on the "Gestaltkreis." We must also remember the basic restlessness of the hand, which becomes lasting in the play of the hand with an object. 4. The hand can hold an object. In doing so a schematic tactile image is given, an image which functions as a hypothesis or as an organizing principle of the proleptic development of further tactile exploration. The phenomenological analysis of touch with the hand appears as a prefiguration of thought by synthetic judgments. Thus, it is true, as Herder remarked, and as Gold-stein and Merleau-Ponty confirmed, that perception by man and spiritual existence are identical. 5. Referring to the research of Révèsz and Palagyi, the real nature of the tactile world is anlyzed. Tactile exploration is done according to a real development, during which take place anticipatory and retrospective determinations which assure the continuity of the event and its meaning. Tactile perception permits description of the continuous unity of the discontinuous phases which we can state objectively "as if" expectation and memory, preliminary judgments and their checking, conceptual fixations and corrections had been put to work. 6. Important is the affective and emotional aspect of tactile impressions and their connection with inter-human relationships. 7. By touch, man establishes in a "feeling" way a personal relationship with the matter of things, which is hidden to the distance senses. This participation has a double aspect. It is like the birth of a "mood," of a "Befindlichkeit," but at the same time it is the active point of departure of a "feeling," of an "understanding," of an "inner grasp," of a being moved, of a being struck by the touched object which is then in our presence as a real "quale," as a material object, as a being in itself. We remember the proper nature of the caress, by which the "being together" of the caressed object complements that of the active caresser. The usual concepts by means of which, in practical and gnostic life, the most important tactile qualities are indicated intend to refer us to the characteristics of the things which take up space in the geometric world and in objectively measurable space, and on which is founded our natural orientation. We remember von Hornborstel's research on the intermodal characteristics of tactile impressions. These show us how a "knowledge" which accompanies perception can change an impression of feeling. The affective relationship, determined by a shaded "knowledge" and by a system of values, changes tangible reality, the substantiality of the body, of the "flesh." This affective change of matter, this "phenomenal transsubstantiation," easily becomes a reality in connection with objects of which we know that they belong or did belong to someone. The meaning which a thing has changes the matter of the object, an object which precisely by the touch is present "in the flesh." This is illustrated more precisely by the phenomena of fetishism, and by simple experiences of daily life. If we look for an anthropological point of view from which touch, of which the hand realizes the point of view will have to be attempted starting from the unimaginable certitude that the ontological unity of nature and spirit is in man the reality of a possible participation, a participation which, in our existence, is only indicated. The "restlessness" of the hand, never fulfilled and always searching, which we noted, is the human token of our concrete existence. Thus touch shows us what Valery remarked about the mind: "The mind is at the mercy of the body, as the blind are at the mercy of the seeing.". (shrink)