This study has two aims. First, it lays out the synchronic patterning of four constructions that express static location in Secoya (Tukanoan). Each construction licenses different semantic verb types: topological verbs, postural verbs, an existential verb, and a copula. Second, this study explores the different construals encoded by these constructions and highlights the ways speakers use them creatively to elaborate on stage-level properties adjacent to location in locative utterances. Data collected from six speakers using visual stimuli reveal that each of (...) the constructions elaborates on specific aspects of locative scenes. Responses for typical/atypical scenes, negative polarity statements, and frequency patterns show that speakers can choose conceptualizations that favor Ground geometry, Figure posture, more complex Figure dispositions, or marked perspectivizations. Similar phenomena are observed in other Amazonian languages. These results raise difficulties in identifying a basic locative construction, suggesting that Secoya may not fit squarely into any type in existing typologies of spatial expression (e.g., Ameka and Levinson 2007). Additionally, the Secoya system raises questions about the relationship between conceptual alternativity and the notion of “basicness” with respect to construal types. (shrink)

En la historia intelectual de América Latina existe una laguna respecto a la producción de las mujeres en el género de ensayo. Son los ensayos de identidad criolla, de hechura masculina, los que construyen el canon respecto a las temáticas y a las maneras de ser abordado. Los ensayos de género que las escritoras han realizado se articulan como respuesta a esta visión dominante de los procesos sociales, políticos y culturales de los países latinoamericanos. Revelan un fuerte descontento con la (...) construcción de la identidad femenina, una preocupación por la construcción de una ciudadanía plena y representan una respuesta a las demandas sociales políticas y culturales de las mujeres y otros grupos marginales. Las intelectuales debatieron, discutieron y polemizaron con las propuestas que al respecto portaban los discursos dominantes y el ensayo de género se vuelve el “arma de combate”. Lo que aquí se presenta, tiene como objetivo la recuperación de este corpus de conocimiento en la historia literaria de Cuba, Puerto Rico y República Dominicana. Una labor de arqueología literaria de temas, obras y autoras a partir del siglo XX. Se brinda, a partir del libro Mujeres ensayistas del Caribe Hispano: Hilvanando el silencio (2007) deAnna Freire Ashbaugh, Lourdes Rojas y Raquel Romeu, una visión panorámica del conjunto de ensayistas de cada país. Otras investigadoras como Catharina Vallejo, Ivette Sóñora, Carmen Dolores Hernández y Consuelo Meza Márquez ampliaran ese corpus y señalan algunos rasgos temáticos de la obra ensayística de autoras como Luisa Campuzano, Mirta Yáñez, Nara Araujo, Marta Núñez Sarmiento y Zaida Capote Cruz de Cuba; Concha Meléndez, Rosario Ferré, Norma Valle Ferrer, Nara Negrón Marreño y Silvia Álvarez Curbelo de Puerto Rico; y, de República Dominicana, Camila Henríquez Ureña, Carmita Landestoy, Carmen Durán y Rosa Inés Curiel Pichardo. (shrink)

Heidegger, Lukacs and Heller confronted the “crisis” of modernity already at the beginning of their own paths of thinking and asked how to address it. Lukacs did never completely lose faith in politics, whereas Heidegger and Heller only briefly leant on a party to direct the course of history. Heidegger and Lukacs described modem life as an “unowned” existence occasioned by the metaphysics’ “forgetfulness of Being” and the “reification of consciousness” in the late capitalism respectively. Whilst Heidegger entrusted the task (...) of preparing a “turning” to the thinking of the truth of Being and Lukacs assigned materialistic dialectic to undertake a revolution, Heller worked out an ethics of responsibility that can both keep under control the modernity’s “dark side” and make again fruitful in today’s multicultural society the main achievement of the modem age, that is, freedom. (shrink)

This paper advances the view that the history of philosophy is both a kind of history and a kind of philosophy. Through a discussion of some examples from epistemology, metaphysics, and the historiography of philosophy, it explores the benefit to philosophy of a deep and broad engagement with its history. It comes to the conclusion that doing history of philosophy is a way to think outside the box of the current philosophical orthodoxies. Somewhat paradoxically, far from imprisoning its students in (...) outdated and crystallized views, the history of philosophy trains the mind to think differently and alternatively about the fundamental problems of philosophy. It keeps us alert to the fact that latest is not always best, and that a genuinely new perspective often means embracing and developing an old insight. The upshot is that the study of the history of philosophy has an innovative and subversive potential, and that philosophy has a great deal to gain from a long, broad, and deep conversation with its history. (shrink)

Drawing inspiration from a well-attested historical tradition, I propose an account of cognition according to which knowledge is not only prior to belief; it is also, and crucially, not a kind of belief. Believing, in turn, is not some sort of botched knowing, but a mental state fundamentally different from knowing, with its own distinctive and complementary role in our cognitive life. I conclude that the main battle-line in the history of epistemology is drawn between the affirmation of a natural (...) mental state in which there is a contact between ‘mind’ and ‘reality’ and the rejection of such a natural mental state. For the former position, there is a mental state which is different in kind from belief, and which is constituted by the presence of the object of cognition to the cognitive subject, with no gap between them. For the latter position, all our cognition is belief, and the question becomes how and when belief is permissible. (shrink)

This paper proposes a formal top-level model of explaining the outputs of machine-learning-based decision-making applications and evaluates it experimentally with three data sets. The model draws on AI & law research on argumentation with cases, which models how lawyers draw analogies to past cases and discuss their relevant similarities and differences in terms of relevant factors and dimensions in the problem domain. A case-based approach is natural since the input data of machine-learning applications can be seen as cases. While the (...) approach is motivated by legal decision making, it also applies to other kinds of decision making, such as commercial decisions about loan applications or employee hiring, as long as the outcome is binary and the input conforms to this paper’s factor- or dimension format. The model is top-level in that it can be extended with more refined accounts of similarities and differences between cases. It is shown to overcome several limitations of similar argumentation-based explanation models, which only have binary features and do not represent the tendency of features towards particular outcomes. The results of the experimental evaluation studies indicate that the model may be feasible in practice, but that further development and experimentation is needed to confirm its usefulness as an explanation model. Main challenges here are selecting from a large number of possible explanations, reducing the number of features in the explanations and adding more meaningful information to them. It also remains to be investigated how suitable our approach is for explaining non-linear models. (shrink)

Substructural approaches to paradoxes have attracted much attention from the philosophical community in the last decade. In this paper we focus on two substructural logics, named ST and TS, along with two structural cousins, LP and K3. It is well known that LP and K3 are duals in the sense that an inference is valid in one logic just in case the contrapositive is valid in the other logic. As a consequence of this duality, theories based on either logic are (...) tightly connected since many of the arguments for and objections against one theory reappear in the other theory in dual form. The target of the paper is making explicit in exactly what way, if any, ST and TS are dual to one another. The connection will allow us to gain a more fine-grained understanding of these logics and of the theories based on them. In particular, we will obtain new insights on two questions concerning ST which are being intensively discussed in the current literature: whether ST preserves classical logic and whether it is LP in sheep’s clothing. Explaining in what way ST and TS are duals requires comparing these logics at a metainferential level. We provide to this end a uniform proof theory to decide on valid metainferences for each of the four logics. This proof procedure allows us to show in a very simple way how different properties of inferences (unsatisfiability, supersatisfiability and antivalidity) that behave in very different ways for each logic can be captured in terms of the validity of a metainference. (shrink)

This paper aims to show that a proper understanding of what Leibniz meant by “hypercategorematic infinite” sheds light on some fundamental aspects of his conceptions of God and of the relationship between God and created simple substances or monads. After revisiting Leibniz’s distinction between (i) syncategorematic infinite, (ii) categorematic infinite, and (iii) actual infinite, I examine his claim that the hypercategorematic infinite is “God himself” in conjunction with other key statements about God. I then discuss the issue of whether the (...) hypercategorematic infinite is a “whole”, comparing the four kinds of infinite outlined by Leibniz in 1706 with the three degrees of infinity outlined in 1676. In the last section, I discuss the relationship between the hypercategorematic infinite and created simple substances. I conclude that, for Leibniz, only a being beyond all determinations but eminently embracing all determinations can enjoy the pure positivity of what is truly infinite while constituting the ontological grounding of all things. (shrink)

Criticisms of the “container” model of pregnancy picturing female and embryo as separate entities multiply in various philosophical and scientific contexts during the last decades. In this paper, we examine how this model underlies received views of pregnancy in evolutionary biology, in the characterization of the transition from oviparity to viviparity in mammals and in the selectionist explanations of pregnancy as an evolutionary strategy. In contrast, recent evo-devo studies on eutherian reproduction, including the role of inflammation and new maternal cell (...) types, gather evidence in favor of considering pregnancy as an evolved relational novelty. Our thesis is that from this perspective we can identify the emergence of a newhistoricalindividual in evolution. In evo-devo, historical units are conceptualized as evolved entities which fulfill two main criteria, their continuous persistence and their non-exchangeability. As pregnancy can be individuated in this way, we contend that pregnant females are historical individuals. We argue that historical individuality differs from, and coexists with, other views of biological individuality as applied to pregnancy (the physiological, the evolutionary and the ecological one), but brings forward an important new insight which might help dissolve misguided conceptions. (shrink)

This contribution discusses Leibniz’s conception of the Christian church, his life-long ecumenical efforts, and his stance toward religious toleration. Leibniz’s regarded the main Christian denominations as particular churches constituting the only one truly catholic or universal church, whose authority went back to apostolic times, and whose theology was to be traced back to the entire ecclesiastical tradition. This is the ecclesiology which underpins his ecumenism. The main phases and features of his work toward reunification of Protestants and Roman Catholics, and (...) unification of Protestant churches are briefly explored, before turning to the issue of religious toleration. It is argued that a remarkably inclusive conception of toleration can be gleaned from a broad sample of Leibniz’s writings and correspondence. It is thanks to the philosophical and theological grounds of this conception that toleration can in principle be extended, for Leibniz, to all men and women of good will, including non-Christians, pagans, and atheists. (shrink)

Since March 2020, many countries throughout the world have been in lockdown in response to the COVID-19 pandemic. In Italy, the quarantine began on March 9, 2020, and containment measures were partially reduced only on May 4, 2020. The quarantine experience has a significant psychological impact at all ages but can have it above all on adolescents who cannot go to school, play sports, and meet friends. In this scenario, this study aimed to provide a general overview of the perceived (...) risk related to COVID-19 and the psychological experience of quarantine in a large sample of Italian adolescents. 978 adolescents (males = 339; females = 639) living in 13 Italian regions and attending upper secondary school (age range: 13–20, M = 16.57, SD = 1.20), responded to an internet-based questionnaire about perceived health risk related to COVID-19, knowledge and information on measures to control the pandemic, beliefs and opinions on stage two of the quarantine, and psychological experiences related to quarantine. 31.1% of the participants lived in "red zones," which are places where the government has imposed stricter measures of containment due to exponential and uncontrolled growth in contagion cases compared to other areas in Italy. According to our results, Italian adolescents had a low perception of risk of COVID-19. Perceived comparative susceptibility and perceived seriousness were also very low. However, they were aware of the restriction measures necessary to contain the spread of the virus, and they agreed with the limitations imposed by the government. Females and adolescents living in a “red zone” showed more significant psychological negative feelings about the quarantine experience. However, no significant differences were found about the regions where the teenagers of our sample live and the other variables related to the COVID-19 experience. This is very interesting data, leading us to hypothesize that the participants' negative feelings may be more related to the adolescent period than to the pandemic itself. (shrink)

Throughout his long intellectual life, Leibniz penned his reflections on Christian theology, yet this wealth of material has never been systematically gathered or studied. This book addresses an important and central aspect of these neglected materials—Leibniz’s writings on two mysteries central to Christian thought, the Trinity and the Incarnation. -/- From Antognazza’s study emerges a portrait of a thinker surprisingly receptive to traditional Christian theology and profoundly committed to defending the legitimacy of truths beyond the full grasp of human reason. (...) This view of Leibniz differs strikingly from traditional perceptions of the philosopher as a “hard” rationalist and quasi-deist. Antognazza also sets Leibniz’s writings in the context of the important theological controversies of his day. (shrink)

What are intuitions? Do they exist as distinctive mental states? Do they have an epistemic function? Can we discern specific features that characterize intuitions? Questions like these are widely d...

In this paper I argue that, in Leibniz’s mature metaphysics, primary matter is not a positive constituent which must be added to the form in order to have a substance. Primary matter is merely a way to express the negation of some further perfection. It does not have a positive ontological status and merely indicates the limitation or imperfection of a substance. To be sure, Leibniz is less than explicit on this point, and in many texts he writes as if (...) primary matter were a positive constituent of a substance. It seems to me, however, that the view most in keeping with the thrust of his mature philosophical system is that captured by a striking remark of 1695: “Materia rerum est nihilum: id est limitatio [The matter of things is nothing: that is, limitation].” This becomes especially apparent in texts showing that Leibniz’s conception of primary matter corresponds to his conception of creaturely limitation. I start by discussing the notion of primary matter in the scholastic tradition. I then show that although Leibniz places the scholastic terminology of primary matter at a crucial juncture of his metaphysics, he thinks of primary matter in a way which significantly deviates from earlier scholastic views. I conclude that despite his adoption of distinctive terminology of Aristotelian scholasticism, instead of holding a broadly Aristotelian concept of primary matter as the ultimate subject of inherence, Leibniz thinks of primary matter according to a Neoplatonic blue-print in which matter is non-being, privation, mere absence of perfection. (shrink)

Building on early work by Girard ( 1987 ) and using closely related techniques from the proof theory of many-valued logics, we propose a sequent calculus capturing a hierarchy of notions of satisfaction based on the Strong Kleene matrices introduced by Barrio et al. (Journal of Philosophical Logic 49:93–120, 2020 ) and others. The calculus allows one to establish and generalize in a very natural manner several recent results, such as the coincidence of some of these notions with their classical (...) counterparts, and the possibility of expressing some notions of satisfaction for higher-level inferences using notions of satisfaction for inferences of lower level. We also show that at each level all notions of satisfaction considered are pairwise distinct and we address some remarks on the possible significance of this (huge) number of notions of consequence. (shrink)

Research in psychology clearly shows that implicit biases contribute significantly to our behaviour. What is less clear, however, is whether we are responsible for our implicit biases in the same way that we are responsible for our explicit beliefs. Neil Levy has argued recently that explicit beliefs are special with regard to the responsibility we have for them, because they unify the agent. In this paper we point out multiple ways in which implicit biases also unify the agent. We then (...) examine Levy’s claim that the assertibility of explicit beliefs means that they have a unique way of unifying the agent by being available for syntactical operations. We accept that syntactical operations are important, but worry that they are less straightforwardly connected to the unification of agents than Levy claims. (shrink)

In this article, we focus on a particular kind of emotional impact of the pandemic, namely the phenomenology of the experience of moral injury in healthcare professionals. Drawing on Weber's reflections in his lecture Politics as a Vocation and data from the Experiences of Social Distancing during the COVID-19 Pandemic Survey, we analyse responses from healthcare professionals which show the experiences of burnout, sense of frustration and impotence, and how these affect clinicians’ emotional state. We argue that this may relate (...) to the ethical conflicts they experience when they are forced to make clinical decisions where there are no optimal outcomes, and how in turn that impacts on their own emotional state. We then further examine the notion of ‘burnout’ and the phenomenology of ‘moral injury’. Our argument is that these experiences of moral injury across a range of clinicians during the pandemic may be more prevalent and long-standing in psychiatry and mental health than in other areas of healthcare, where ethically difficult decisions and resource constraints are common outside times of crisis. Hence, in these clinical arenas, moral injury and the phenomenology of emotional changes may be independent of the pandemic. The insights gained during the pandemic may provide wider insights into the challenges of developing services and training the workforce to provide appropriate mental health care. (shrink)

This contribution discusses Leibniz’s conception of faith and its relation to reason. It shows that, for Leibniz, faith embraces both cognitive and non-cognitive dimensions: although it must be grounded in reason, it is not merely reasonable belief. Moreover, for Leibniz, a truth of faith (like any truth) can never be contrary to reason but can be above the limits of comprehension of human reason. The latter is the epistemic status of the Christian mysteries. This view raises the problem of how (...) it can be determined whether a doctrine above the full grasp of human reason does or does not imply contradiction. The notion of ‘presumption’ and the ‘strategy of defence’ are presented and discussed as Leibniz’s way to tackle this issue. Finally, the article explores the ‘motives of credibility’ which, according to Leibniz, can and should be produced to uphold the credibility of a putative divine revelation, including his account of miracles. (shrink)

"This handbook is currently in development, with individual articles publishing online in advance of print publication. At this time, we cannot add information about unpublished articles in this handbook, however the table of contents will continue to grow as additional articles pass through the review process and are added to the site. Please note that the online publication date for this handbook is the date that the first article in the title was published online. For more information, please read the (...) site FAQs." -- website. (shrink)

This paper explores the question of Leibniz’s contribution to the rise of modern ‘science’. To be sure, it is now generally agreed that the modern category of ‘science’ did not exist in the early modern period. At the same time, this period witnessed a very important stage in the process from which modern science eventually emerged. My discussion will be aimed at uncovering the new enterprise, and the new distinctions which were taking shape in the early modern period under the (...) banner of the old Aristotelian terminology. I will argue that Leibniz begins to theorize a distinction between physics and metaphysics that tracks our distinction between the autonomous enterprise of science in its modern meaning, and the enterprise of philosophy. I will try to show that, for Leibniz, physics proper is the study of natural phenomena in mathematical and mechanical terms without recourse for its explanations to metaphysical notions. This autonomy, however, does not imply for Leibniz that physics can say on its own all that there is to be said about the natural world. Quite the opposite. Leibniz inherits from the Aristotelian tradition the view that physics needs metaphysical roots or a metaphysical grounding. For Leibniz, what is ultimately real is reached by metaphysics, not by physics. This is, in my view, Leibniz’s chief insight: the new mathematical physics is an autonomous enterprise which offers its own kind of explanations but does not exhaust what can (and should) be said about the natural world. (shrink)

Leibniz's metaphysics appears to go a long way towards monism: it supports a strong dependence of limited things on the absolute or God and understands this dependence not only as causal dependence but also as a pervasive ontological dependence which involves the communality of nature between absolute and limited. Yet, Leibniz stops short of affirming monism. Why? This paper takes a fresh look at Leibniz's reasons for opposing monism through the lens of a virtually unknown text of 1698 on the (...) metaphysical foundations of the infinite. Against the backdrop of the present-day monistic proposals of Jonathan Schaffer and Michael Della Rocca, the paper identifies and evaluates four different types of monism: 1. Whole-Part Monism; 2. World-Animal Monism; 3. God-Nature Monism and 4. Eleatic Monism. It argues that Leibniz's opposition to Whole-Part Monism, World-Animal Monism, and God-Nature Monism, is due to his conceptions of the infinite and of what it is to be “an absolutely absolute Being”. Furthermore, it argues that the only type of monism which could preserve Leibniz's demanding notions of real infinite and absolute is Eleatic Monism. The latter, however, is also rejected by Leibniz due to our first-hand experience of what it is to be a substance. (shrink)

The importance of socio-economic impacts from the introduction and use of genetically modified crops is reflected in increasing efforts to include them in regulatory frameworks. Aiming to identify and understand the present knowledge on SEI of GM crops, we here report the findings from an extensive study of the published international scientific peer-reviewed literature. After applying specified selection criteria, a total of 410 articles are analysed. The main findings include: limited empirical research on SEI of GM crops in the scientific (...) literature; the main focus of the majority of the published research is on a restricted set of monetary economic parameters; proportionally, there are very few empirical studies on social and non-monetary economic aspects; most of the research reports only short-term findings; the variable local contexts and conditions are generally ignored in research methodology and analysis; conventional agriculture is the commonly used comparator, with minimal consideration of other substantially different agricultural systems; and there is the overall tendency to frame the research upon not validated theoretical assumptions, and to over-extrapolate small-scale and short-term specific results to generalized conclusions. These findings point to a lack of empirical and comprehensive research on SEI of GM crops for possible use in decision-making. Broader questions and improved methodologies, assisted by more rigorous peer-review, will be required to overcome current research shortcomings. (shrink)

O objetivo deste estudo é apresentar uma revisão sistemática da literatura acerca da aplicação de virtudes intelectuais no contexto da prática educacional. Para o levantamento dos artigos científicos foram consultadas oito bases de dados consideradas as mais relevantes devido ao rigor científico e reconhecimento da qualidade de produção. A partir dos critérios de inclusão e exclusão foram selecionados cinco artigos científicos para serem avaliados. Nos resultados obtidos foi possível verificar a escassez de produção científica na temática, especialmente no Brasil, visto (...) que as produções, em sua maioria, são internacionais. As discussões acerca do ensino de virtudes intelectuais ainda possuem muitas divergências e lacunas, o que é normal, considerando seu pouco tempo de existência. (shrink)

This paper is concerned with an enquiry into male sex offenders' understanding of masculinity to establish whether there exists a link between their view of masculinity and their sexual offending behaviour. The enquiry concerned twenty-five sexual offenders serving prison sentences. A short discussion follows and it is suggested that a sexuality and spirituality support group could be piloted within the prison context in order to give sex offenders a new perspective on how to be male in an evolving and flexible (...) way by meaningful relationship. (shrink)

The category of metaphysical evil introduced by Leibniz appears to cast a sinister shadow over the goodness of creation. It seems to imply that creatures, simply in virtue of not being gods, are to some degree intrinsically and inescapably evil. After briefly unpacking this difficulty and outlining a recent attempt to deal with it, this paper returns to the texts to propose a novel and multilayered understanding of Leibniz’s category of metaphysical evil by reading it against the backdrop of the (...) traditional typologies of evil with which he was unquestionably familiar. It comes to the conclusion that metaphysical evil plays two key roles for Leibniz. First, it captures what Aquinas and especially Suarez meant by ‘natural evil’. Contrary to the common assumption that it is Leibniz’s category of physical evil that holds the place of natural evil, the paper shows that Leibniz’s physical evil corresponds to Augustine’s category of evil of punishment for sin whereas natural evil – intended as a kind of evil which is not related to moral responsibility -- is subsumed under metaphysical evil. Secondly, the category of metaphysical evil covers also the notion of original creaturely imperfection. In classifying creaturely limitation as a kind of evil Leibniz breaks from the Augustinian-Thomist-Scholastic tradition and its distinction between negatio and privatio. On the other hand, notwithstanding this important break, Leibniz’s notion of metaphysical evil is intended to account for something which is firmly within the broadly Augustinian-Scholastic tradition, namely the ascription to all creatures of a limitation that stems from their being created ex nihilo. Finally, the paper returns a verdict of non-guilty to the charge that Leibniz’s metaphysical evil implies that creatures qua creatures are to some extent necessarily intrinsically evil. More generally, in typical Leibnizian fashion, the notion of metaphysical evil will appear to be a complex mix of indebtedness to tradition and bending of received doctrines into something significantly different. (shrink)

The issue discussed in this paper is as topical today as it was in the early modern period. The Reformation presented with heightened urgency the question of how to relate the system of beliefs and values regarded as fundamental by an established political community to alternative beliefs and values introduced by new groups and individuals. Through a discussion of the views on toleration advanced by some key early modern thinkers, this paper will revisit different ways of addressing this problem, focusing (...) on the relationship between truth and toleration. The comparison between different proposals in their historical and political contexts, will reveal a variety of understandings of toleration and of models for its promotion. These understandings will be shown to be grounded in different conceptions of religious belief, of its relation to truth, and of human reason’s ability to reach it. They will provide a map of possible models for addressing conflict in a pluralist world from which lessons of enduring relevance can be learnt. The upshot of the paper is that, from a theoretical point of view, the culprit in intolerance is not in itself belief in some objective truth. Some of the common assumptions about the denial of religious truth or the reduction of religious truth to a minimal creed as the best paths to universal toleration will be challenged. Likewise, the narrative centred on England and France which has led to the celebration of the heroes of a supposedly ‘universal’ toleration that still manages to exclude millions of people will be shown to be in need of significant revision. After discussing approaches based on the rights of the individual conscience and on the unknowability of religious truths above human reason, the paper will finally investigate whether grounds for a general and principled theory of toleration can be found in religious truth itself and, following the tradition of natural law, in some universal truth discoverable by natural reason. (shrink)

The last ten years have seen particularly strong changes in corporate social responsibility (CSR), with the introduction of new instruments such as the UnitedNations Global Compact (UNGC) in 2000 and the Global Reporting Initiative (GRI) Sustainability Reporting Guidelines in 1998. These instruments propose voluntary tools to address CSR. In November 2010, the International Organization for Standardization (ISO) released the new social responsibility guidance under ISO 26000. It is important to understand the contribution of ISO 26000 to already existing CSR instruments (...) and the connections between them. This article discusses whether companies need ISO 26000 if they already implemented UNGC and GRI: is there redundancy or complementarity? (shrink)

El artículo forma parte de un proyecto de investigación dirigido a la orientación profesional. Su objetivo consistió en proponer un modelo de formación de actitudes profesionales pedagógicas de los docentes de la Educación Superior cubana. El modelo incluyó tres subsistemas: proyección, contextualización y problematización actitudinal pedagógica. De igual forma se definieron los conceptos situación educativa, ayuda profesional y actitudes pedagógicas, los que distinguen el modelo propuesto del enfoque tradicionalmente asumido en la formación de actitudes. Dentro de las actitudes profesionales descritas (...) se encuentran la interdisciplinaria, la colaborativa y la de visión personal profesional. Se describió cómo deben trabajar los colectivos de carreras y de años para influir positivamente en la formación integral de la personalidad de los estudiantes y en particular en la formación de actitudes. The article is part of a research project aimed at vocational guidance. Its objective was to propose a training model of pedagogical professional attitudes for Cuban Higher Education teachers. The model included three subsystems: projection, contextualization and pedagogical attitude problems. Concepts like educational situation, professional help and educational attitudes were defined; they distinguish the model from the approach traditionally assumed in the formation of attitudes. The professional attitudes described include the interdisciplinary, the collaborative and professional personal vision. It was described how collectives should work to positively influence students formation of personality particularly, the formation of attitudes. (shrink)

O estatuto da ideia de Filosofia Primeira na Fenomenologia de Husserl Resumo: O objetivo do artigo que se segue é se dedicar a uma leitura e interpretação dos textos de Edmund Husserl que fazem uso do conceito de “Filosofia Primeira” para se referir em geral à fenomenologia e propor a tese de que a ideia de “primeira” surge de início na obra husserliana como uma privilegiada chave de demarcação do projeto fenomenológico em relação à hierarquia das ciências, e que ele (...) traduz no final, com a evolução e o alargamento dos horizontes abertos por esse projeto, o duplo sentido da fenomenologia como “ciência de rigor” e como “filosofia”, e o esforço de elevar a fenomenologia pura ao estatuto de uma filosofia fenomenológica. Palavras-chave: Husserl; Filosofia Primeira; Fenomenologia pura; Filosofia Fenomenológica. The status of the First Philosophy idea in Husserl’s Phenomenology Abstract: The aim of the following paper is to read and to interpret Edmund Husserl's texts that make use of the concept of “First Philosophy” to refer in general to phenomenology and propose the thesis that the idea of “first” arises from the beginning in Husserlian work as a privileged key of demarcation of the phenomenological project in relation to the hierarchy of sciences, and that it finally translates, with the evolution and broadening of the horizons opened by this project, the double meaning of phenomenology as “rigorous science” and as “philosophy”, and the effort to rise pure phenomenology to the status of a phenomenological philosophy. Keywords: First Philosophy; Pure Phenomenology; Phenomenological Philosophy. Die Stellung der Idee von der Ersten Philosophie in Husserls Phänomenologie Zusammenfassung: Der begreiffende Text handelt sich um die Vorstellung, deren Grund des folgenden Abschnitt darin besteht, die Texte von Edmund Husserl zu lesen und zu interpretieren. Dies verwenden den Begriff der „Ersten Philosophie“, um allgemein auf die Phänomenologie zu verweisen und die These aufzustellen, sodass die Idee von „Ersten“ von Anfang an in Husserlian Arbeit entsteht als privilegierter Abgrenzungsschlüssel des phänomenologischen Projekts in Bezug auf die Hierarchie der Wissenschaften. Laut Husserl wird die doppelte Bedeutung der Phänomenologie schließlich durch die Entwicklung und Erweiterung des vom Projekt verbreitenden Horizons verwirklicht. Er hält die als „strenge Wissenschaft“ und als „Philosophie“ und fasst den Entschluss, die reine Phänomenologie in der Stellung einer phänomenologischen Philosophie zu erheben. Stichworte: Husserl; Erste Philosophie; Reine Phänomenologie; Phänomenologische Philosophie. Data de registro: 26/07/2021 Data de aceite: 01/12/2021. (shrink)

O presente artigo trata de uma investigação acerca da teoria do filósofo Alva Noë sobre a percepção visual e como ela responde à seguinte questão: “o cego realmente vê com o uso do sistema de substituição tátil-visual?”. Conhecido como TVSS em inglês, é uma prótese construída nos anos 70 pelo neurocientista Bach-y-Rita capaz de recuperar a capacidade visual de cegos ao transformar dados sensoriais táteis em visuais com o uso de uma câmera e eletrodos conectados à uma parte do corpo (...) do usuário. As imagens de um objeto são convertidas em sinais elétricos e transmitidos para um eletrodo. O cérebro, por fim, identifica os sinais elétricos e, conforme o usuário habitua-se com os sinais táteis, o cérebro interpreta-os como sinais visuais. Esta reflexão remete ao problema de Molyneux, proposto à Locke, o qual questiona se um cego que tem sua visão restaurada é capaz de reconhecer objetos que antes reconhecia apenas pelo tato. O problema não possui uma resposta conclusiva e o aparelho de TVSS de Bach-y-Rita é considerado uma boa resposta para a questão. Sobre a teoria de Noë, para perceber visualmente é necessário que utilizemos de movimentos corporais para que a percepção seja utilizada em sua capacidade plena. Não há hierarquia perceptual na teoria de Noë: a visão não é mais importante do que o tato. Perceber, para o filósofo, é agir. Portanto, intenta-se, aqui, apresentar o ponto de vista do filósofo com a finalidade de expor uma visão alternativa acerca de problemáticas da filosofia da percepção. (shrink)

Aristotle’s influence on D’Arcy Thompson was praised by Thompson himself and has been recognized by others in various respects, including the aesthetic and normative dimensions of biology, and the multicausal explanation of living forms. This article focuses on the relatedness of organic forms, one of the core problems addressed by both Aristotle’s History of Animals (HA), and the renowned chapter of Thompson’s On Growth and Form (G&F), “On the Theory of Transformations, or the Comparison of Related Forms.” We contend that, (...) far from being an incidental inspiration stemming from Thompson’s classicist background, his translation of HA played a pivotal role in developing his theory of transformations. Furthermore, we argue that Thompson’s interpretation of the Aristotelian method of comparison challenges the prevailing view of Aristotle as the founder of “typological essentialism,” and is a key episode in the revision of this narrative. Thompson understood that the method Aristotle used in HA to compare animal forms is better comprehended as a “method of transformations,” leading to a morphological arrangement of animal diversity, as opposed to a taxonomical classification. Finally, we examine how this approach to the relatedness of forms lay the foundation for a causal understanding of parts and their interconnections. Although Aristotle and Thompson emphasized distinct types of causes, we contend that they both differ in a fundamental sense from the one introduced by Darwin’s theory of natural selection, which was formulated as a solution to the species problem rather than the form problem. We conclude that Thompson’s interpretation of Aristotle’s approach to form comparison has not only impacted contemporary scholarship on Aristotle’s biology, but revitalized a perspective that has regained significance due to the resurgence of the problem of form in evo-devo. (shrink)