The increasing use of information and communication technologies (ICT) to help facilitate neuroscience adds a new level of complexity to the question of how ethical issues of such research can be identified and addressed. Current research ethics practice, based on ethics reviews by institutional review boards (IRB) and underpinned by ethical principalism, has been widely criticised and even called ‘imperialist’. In this paper, we develop an alternative way of approaching ethics in neuro-ICT research, based on discourse ethics, which implements responsible (...) research and innovation through dialogues. We draw on our work in Ethics Support, using the Human Brain Project as empirical evidence of the viability of this approach. (shrink)

The interdisciplinary field of neurorobotics looks to neuroscience to overcome the limitations of modern robotics technology, to robotics to advance our understanding of the neural system’s inner workings, and to information technology to develop tools that support those complementary endeavours. The development of these technologies is still at an early stage, which makes them an ideal candidate for proactive and anticipatory ethical reflection. This article explains the current state of neurorobotics development within the Human Brain Project, originating from a close (...) collaboration between the scientific and technical experts who drive neurorobotics innovation, and the humanities and social sciences scholars who provide contextualising and reflective capabilities. This article discusses some of the ethical issues which can reasonably be expected. On this basis, the article explores possible gaps identified within this collaborative, ethical reflection that calls for attention to ensure that the development of neurorobotics is ethically sound and socially acceptable and desirable. (shrink)

This article suggests a shift in focus from stories as verbal accounts to narrative interpretation of the every day as a resource for achieving person‐centred health and social care. The aim is to explore Ricoeur's notion of narrative and action, as expressed in his arguments on a threefold mimesis process, using this as a grounding for the use of narration to achieve person‐centredness in health and social care practice. This focus emerged from discussions on this matter at the IPONS conference (...) in Gothenburg, 2021. Based on philosophical resources from Ricoeur's notions of narrative and action developed in his arguments on a threefold mimesis process, we propose a wider use of stories in health and social care practices. We suggest expanding from only focusing on verbal accounts to focusing on narrative as a human way to interpret and make sense of everyday life and circumstances and to communicate possible meanings. We discuss how such complementary focus can be a resource in getting patients involved and collaborating in their health and social care and thereby help develop person‐centred practices. (shrink)

Wexler and Specker (2023) offer a review of criticisms directed against what they describe as the relatively new field of neuroethics and offer as solution the development of a more “integrated, in...

El presente escrito se propone a partir del análisis de los trabajos de Francisco Leocata sobre la historia de las ideas filosóficas en la Argentina distinguir tres líneas de fuerza o bien tres modos de hacer filosofía en armonía con la fe cristiana. Dos de ellos presentes ya desde los comienzos en la época de la colonia, y entrando progresivamente en disputa; un tercero que se perfila en el marco del llamado pensamiento latinoamericano. Para ello, será necesario elucidar primeramente dos (...) presupuestos, a saber, qué entiende el autor por filosofía cristiana y por qué es importante distinguir modernidad de ilustración. A partir de allí, seguirá una reseña histórica crítica de pensadores argentinos en mayor o menor medida afines al cristianismo que se clasificarán por su rechazo o apoyo a las ideas de la modernidad/ilustración. Finalmente, se sugiere reconocer como derivación de estas reflexiones una tercera posición en el pensamiento de Juan Carlos Scannone. (shrink)

La Agenda 2030 para el Desarrollo Sostenible promueve una sociedad inclusiva. Por eso debemos iniciar este proceso de convivencia intercultural desde la etapa de Educación Infantil. A través del eje central del cuento infantil y utilizando la música como recurso didáctico motivador, sustentaremos la acción docente en tres ejes de categorías: comunicación, imagen y sonido. Metodológicamente, se propone desde una perspectiva cualitativa y cuantitativa, a través del método etnográfico. El contexto se circunscribe a un centro educativo con un alumnado vulnerable. (...) Los resultados han permitido superar prejuicios y estereotipos y construir espacios de inclusión escolar. (shrink)

Além dos cinco sentidos externos tradicionais, Tomás de Aquino cataloga como potências sensíveis uma variedade de sentidos internos. Dentre os sentidos internos, o sentido comum apresenta um interesse especial, na medida em que sua operação parece ser indissociável do sentir em geral. As operações típicas do sentido comum são perceber que se sente e discriminar objetos sensíveis de sentidos externos diferentes. Em virtude dessas duas operações, ele é fonte de consciência sensível e integra numa mesma unidade as informações advindas de (...) sentidos externos irredutivelmente distintos. Ao longo deste artigo, justificaremos a introdução do sentido comum como potência sensível distinta dos sentidos externos, explicando porque o primeiro é uma condição de possibilidade dos últimos. (shrink)

This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of “tribalism,” regarding the language and laws of V. S. coh’ nialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds (...) to compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as “indigenous kinship” in traditional communalism; today, these Native American societies are called “tribal nations” in contrast to the Supreme Court Marshall Decision which labeled them “domestic dependent nations.” This history up to the present state of affairs as it affects Native American women is contextualized as “patriarchal colonialism” and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a “trickle down patriarchy” that marks male dominance in tribal politics. A final statement calls for “Native Womanism” in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism. (shrink)

This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to (...) compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as "indigenous kinship" in traditional communalism; today, these Native American societies are called "tribal nations" in contrast to the Supreme Court Marshall Decision which labeled them "domestic dependent nations." This history up to the present state of affairs as it affects Native American women is contextualized as "patriarchal colonialism" and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a "trickle down patriarchy" that marks male dominance in tribal politics. A final statement calls for "Native Womanism" in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism. (shrink)

The “Spiritual Animal Kingdom” is an often-misunderstood section of G.F.W. Hegel’s Phenomenology of Spirit. Many scholars interpret the ‘Spiritual Animal Kingdom’ as being analogous to intellectual life. While the intellectual life analogy is useful, the restrictive account takes it to be the sole content of this section. In this essay, I argue that the restrictive account misidentifies what Hegel means by die Sache selbst (in English, “the matter in hand”). Such a mistake will affect the ability of consciousness to progress (...) to absolute knowing, the ultimate project for Hegel’s Phenomenology. (shrink)

A coletânea apresenta, sob a forma de artigos, problemas e soluções associados ao conceito e substância ao longo da história da filosofia. Sem pretender exaurir esse percurso, a coletânea contém 29 artigos redigidos por diversos especialistas brasileiros em Filosofia. Sua proposta é oferecer uma visão clara, acessível, precisa e atualizada desse recorte da história do conceito de filosofia, na expectativa de contribuir para o aperfeiçoamento do ensino e debate de filosofia no país. -/- The anthology presents, through a series of (...) articles, the intricacies of problems and solutions intertwined with the concept of substance across the annals of philosophical history. While not seeking to comprehensively cover this vast terrain, the collection comprises 29 articles penned by a diverse array of Brazilian specialists in Philosophy. Its overarching aim is to furnish a lucid, accessible, precise, and contemporaneous perspective on this facet of philosophical inquiry, with the aspiration of enriching the landscape of philosophical education and discourse in Brazil. (shrink)

This essay begins with a Native American women's perspective on Early Feminism which came about as a result of Euroamerican patriarchy in U. S. society. It is followed by the myth of "tribalism," regarding the language and laws of U. S. colonialism imposed upon Native American peoples and their respective cultures. This colonialism is well documented in Federal Indian law and public policy by the U. S. government, which includes the state as well as federal level. The paper proceeds to (...) compare and contrast these Native American women's experiences with pre-patriarchal and pre-colonialist times, in what can be conceptualized as "indigenous kinship" in traditional communalism; today, these Native American societies are called "tribal nations" in contrast to the Supreme Court Marshall Decision which labeled them "domestic dependent nations." This history up to the present state of affairs as it affects Native American women is contextualized as "patriarchal colonialism" and biocolonialism in genome research of indigenous peoples, since these marginalized women have had to contend with both hegemonies resulting in a sexualized and racialized mindset. The conclusion makes a statement on Native American women and Indigensim, both in theory and practice, which includes a native Feminist Spirituality in a transnational movement in these globalizing times. The term Indigensim is conceptualized in a postcolonialist context, as well as a perspective on Ecofeminism to challenge what can be called a "trickle down patriarchy" that marks male dominance in tribal politics. A final statement calls for "Native Womanism" in the context of sacred kinship traditions that gave women respect and authority in matrilineal descendency and matrifocal decision making for traditional gender egalitarianism. (shrink)

Watersheds constitute a special case of multiple-use common pool resources (CPRs). In a textual sense, watersheds tend to be mosaics of privately owned and managed patches of land. At the same time, however, watersheds are also ecosystems in which multiple resources and people interact through an infinity of bio-physical processes. Through such interaction, new watershed-level qualities emerge that, together with other factors, condition watershed users' continued resource use and access. In this perspective, watersheds become common-pool resources. Hence, watershed users do (...) not only manage their individual plots, crops, forests, etc., knowingly or not, they manage landscape patterns and bio-physical processes that transcend their private property. In this context, drawing on experiences gained through participatory action research in a micro-watershed in the Andean hillsides of southern Colombia, this paper describes a process aimed at fostering collective watershed management. The paper illustrates the importance of platforms as a mechanism for negotiating and coordinating collective action by multiple users and discusses the issues of representation on such platforms as well as the importance of third party facilitation. (shrink)