Delusions are one of the most classical symptoms described in schizophrenia. However, despite delusions are often emotionally charged, they have been investigated using tasks involving non-affective material, such as the Beads task. In this study we compared 30 patients with schizophrenia experiencing delusions with 32 matched controls in their pattern of responses to two versions of the Beads task within a Bayesian framework. The two versions of the Beads task consisted of one emotional and one neutral, both with ratios of (...) beads of 60:40 and 80:20, considered, respectively, as the “difficult” and “easy” variants of the task. Results indicate that patients showed a greater deviation from the normative model, especially in the 60:40 ratio, suggesting that more inaccurate probability estimations are more likely to occur under uncertainty conditions. Additionally, both patients and controls showed a greater deviation in the emotional version of the task, providing evidence of a reasoning bias modulated by the content of the stimuli. Finally, a positive correlation between patients’ deviation and delusional symptomatology was found. Impairments in the 60:40 ratio with emotional content was related to the amount of disruption in life caused by delusions. These results contribute to the understanding of how cognitive mechanisms interact with characteristics of the task in the context of delusional thinking. These findings might be used to inform improved intervention programs in the domain of inferential reasoning. (shrink)

The work of Emmanuel Levinas has been both abundantly recognized and criticized in moral philosophy. This Janus-faced attitude is also present in ecological theories, which find fertile ground in Levinas’ thought without being able to explain its apparent anthropocentrism. Opposing hermeneutical paths tend to focus either on otherness as an absolute alterity, implying a potentially unlimited responsibility for all alterities, or on otherness as a re-foundation of humanism, leading to the conclusion that responsibility is unlimited only among humans. Here I (...) seek to disentangle Levinas from these two extreme interpretations, first by reviewing ecological readings of his philosophy, in both the Francophone and Anglophone spheres, and second by analyzing specific Levinasian terms that might be particularly helpful for a non-anthropocentric or deep ecology. The main results of this investigation are a distinction between the ethics of responsibility and the ethics of vulnerability, an explanation of Levinasian compulsory or methodological humanism, and a schematic model of sensibility as enjoyment/vulnerability capable of supporting deep ecology without the traditional notions of free will, rights, or values. (shrink)

Drawing on phenomenological aesthetics and on the haptic aesthetics of eating as a form of everyday aesthetics, I examine the phenomenon of eating our own as meaningful in three dimensions: vital/natural, somatic/individual, and cross-cultural. Usually conceived as a concrete, rare, and foreign practice, I show how cannibalism is present in our daily lives, both symbolically and as a liminal possibility towards which – as Freud noticed in 1913 – we all tended as children. Cannibalism is present not only in cinematic, (...) literary, or visual art, and in anthropological research that situates it far from “us,” but through narratives and carnal dispositifs of differentiation/assimilation of the Same and the Other, fundamental for our subjective constitution. I conclude with a reflection on how the classical aesthetics of the sovereign subject develops towards alternative models like Pelluchon’s gourmet ego that re-establish the connexion and moral engagement lost by solipsism by means of alimentary metaphors, but also romanticizing them, failing to address the problem of voracity and overconsumption, both at a social and at an individual level. This is more suitably addressed by Viveiros de Castro’s idea of a cannibal cogito, but even better understood by Emmanuel Levinas’ enjoyment-contact model of subjectivity. (shrink)

Intentando responder por el cambio que significa la filosofía contemporánea occidental respecto a su pasado, y a través del análisis de nociones tradicionales de movimiento y cuerpo, mostramos el lazo que une dirección, coreografía y las propias expectativas actorales del danzante, a ciertas concepciones muy particulares de verdad y fidelidad, arraigadas en ideas de tiempo y espacio que son desactivadas en la práctica de la danza, sobre todo en sus fases de investigación corporal, donde aparecen más bien danzas insignificantes y (...) espacios vividos, refractarios a las lógicas del espacio objetivo, el escenario y el espectador. (shrink)

Frente al paradigma diádico preponderante en la teoría social, recientes propuestas reivindican la función del tercero. En estas teorías, el tercero personaliza el orden social normativo –surgido en la relación diádica– y atribuye empíricamente el reconocimiento como persona. Frente a este planteamiento empírico, proponemos un enfoque trascendental antropológico-filosófico, según el cual la estructura tri-posicional de las relaciones sociales constituye la condición de posibilidad de la cultura normativa y del modo de ser propio del hombre en cuanto que persona.

El presente trabajo trata de demostrar que a la luz del concepto de ‘hombre entero’o ‘personalidad’ de Simmel se revela cierto isomorfismo estructural entre el hombre éticokantiano y el hombre económico moderno. Para ello, se analiza en primer lugar la críticaque Simmel dirige desde dicho concepto contra la concepción antropológica presupuesta enla ética de Kant. En segundo lugar, se examina la relación que se genera entre el hombre yla cultura como consecuencia del desarrollo de la economía monetaria y de lo (...) que Simmeldenomina ‘tragedia de la cultura’, tratando de demostrar que dicha relación produce untipo de individualidad que, sobre el trasfondo del hombre entero, se evidencia equivalentea la presupuesta en la ética de Kant. Por último, se confrontan los modos de valoración dela ética kantiana y de la economía monetaria con el tipo de normatividad que conviene alhombre entero. (shrink)

El presente artículo introduce la traducción del francés al español del estudio sobre la espacialidad en Gilles Deleuze realizado en 2010 por el profesor Guillaume Sibertin-Blanc: «Cartografía y territorios». Se presenta, para ello, una lectura culturalista de la filosofía occidental del espacio, destacando dos de sus rasgos, la hiperfecundidad y el temporalismo, que retoma el que es considerado aquí como el primer esbozo de tematización de las cartografías tacto-libidinales de lo vivo, a saber: la filosofía aristotélica del alma. Así, se (...) espera contextualizar y apreciar de mejor manera toda concepción de la espacialidad que rehabilite la hiperfecundidad del espacio y evacúe el temporalismo, permitiendo desactivar las concepciones tradicionales de subjetividad e identidad, tal como logra hacerlo la geofilosofía de Deleuze. (shrink)

Ideograms have great communicative value. They refer to concepts in a simple manner, easing the understanding of related ideas. Moreover, ideograms can simplify the often cumbersome notation used in the fields of Physics and physical Chemistry. Nonetheless only a few ideograms—like \ and Å—have been defined to date. In this work we propose that the scientific community follows the example of Mathematics—as well as that of oriental languages—and bestows a more important role upon ideograms. To support this thesis we propose (...) ideograms for essential concepts in Physics and Chemistry. They are designed to be intuitive, and their goal is to make equations easier to read and understand. Our symbols are included in a publicly available package. (shrink)

Open Education opens up learning opportunities to, potentially, every person in the world. Additionally, it allows teachers, researchers, and practitioners to find, share, reuse, and improve existing resources under a dependable legal framework. Aiming to spread and foster the introduction of open policies in Higher Education institutions, the gamified interactive learning experience Catch the Open! was developed. Catch the Open! targets HE educators who wish to learn, or who wish to deepen their existing knowledge, about OE and Open Educational Practices. (...) Within the gamified learning experience, the user becomes an educator, Alex, the game character, who receives a task from the Rector: to investigate how to best include OE and OEP in teaching and learning practice within the institution. Alex proceeds to explore and gather information in a web-based 2D virtual HE institution where students, colleagues, and guest researchers will help her to develop a comprehensive understanding of OE and the practical application of OEP. The educational content within Catch the Open! is underpinned by an OE competences framework for HE educators, developed in a previous phase of the Erasmus+ OpenGame project. In this paper, the design process to link pedagogical and technological approaches, which results in the Catch the Open! gamified web-based interactive application, is presented as well as the application itself. Moreover, two phases of piloting with 153 HE educators from six different HE institutions are presented. The obtained findings showed that the gamified environment helped in learning about OE. On the other hand, learners also suggested several improvement aspects of the gamified environment, such as the length of finishing a learning mission while playing. (shrink)

Este artículo retoma la cuestión del espacio en Gilles Deleuze. Examinamos al respecto tres motivos: un concepto original de cartografía, una teoría de las geografías afectivas, y un análisis de los vectores «territorializantes» y «desterritorializantes» que determinan las transformaciones de las identidades colectivas. A través de estos tres momentos, la espacialidad deviene en los trabajos de Gilles Deleuze la piedra angular de una renovación de la vocación crítica de la filosofía. Dejando de ser un objeto de reflexión entre otros, la (...) espacialidad se vuelve un esquema de pensamiento, una manera de plantear problemas y de construir conceptos, donde ya no se trata de construir una filosofía de la geografía, sino una «geofilosofía». (shrink)

This work tries to demonstrate, in first place, that the “gnoseological” approach to the question for the science defended by Gustavo Bueno in fact only fits in the gnoseological materialism, the theory proposed by Bueno, while adequationism, theoreticism and descriptionsm would be theories of the science that genuinely would adopt the “epistemological” approach. In second place, we sustain that the epistemological and gnoseological approaches are generated in the soul/body alternative outlined by Cartesian dualism, because while the first one conceives the (...) subject that makes the sciences as a mere mind that operates with propositions or concepts “about the things”, the second one understands it as a (soulless) mechanical body that builds the sciences operating “with the things themselves”. Since in Descartes the soul is the instance that knows, the option for the body of the gnoseological materialism explains its (self) positioning regardless of the question of knowledge. Lastly, we examine some problems that this Cartesian notion of subject implicates for the gnoseological materialism’s conception of “human and ethological sciences”. (shrink)

Online data collection methods are expanding the ease and access of developmental research for researchers and participants alike. While its popularity among developmental scientists has soared during the COVID-19 pandemic, its potential goes beyond just a means for safe, socially distanced data collection. In particular, advances in video conferencing software has enabled researchers to engage in face-to-face interactions with participants from nearly any location at any time. Due to the novelty of these methods, however, many researchers still remain uncertain about (...) the differences in available approaches as well as the validity of online methods more broadly. In this article, we aim to address both issues with a focus on moderated data collected using video-conferencing software. First, we review existing approaches for designing and executing moderated online studies with young children. We also present concrete examples of studies that implemented choice and verbal measures and looking time across both in-person and online moderated data collection methods. Direct comparison of the two methods within each study as well as a meta-analysis of all studies suggest that the results from the two methods are comparable, providing empirical support for the validity of moderated online data collection. Finally, we discuss current limitations of online data collection and possible solutions, as well as its potential to increase the accessibility, diversity, and replicability of developmental science. (shrink)

Recent arguments claim that behavioral science has focused – to its detriment – on the individual over the system when construing behavioral interventions. In this commentary, we argue that tackling economic inequality using both framings in tandem is invaluable. By studying individuals who have overcome inequality, “positive deviants,” and the system limitations they navigate, we offer potentially greater policy solutions.

El presente trabajo trata de demostrar, en primer lugar, que el enfoque “gnoseológico” de la pregunta por la ciencia defendido por Gustavo Bueno corresponde en rigor únicamente al materialismo gnoseológico, la teoría propuesta por Bueno, mientras que el adecuacionismo, el teoreticismo y el descripcionismo serían teorías de la ciencia que genuinamente adoptarían el enfoque “epistemológico”. En segundo lugar, se sostiene que los enfoques epistemológico y gnoseológico se generan en la alternativa planteada por el dualismo cartesiano alma/cuerpo, pues mientras el primero (...) concibe al sujeto que hace las ciencias como una mera mente que opera con proposiciones o conceptos “sobre las cosas”, el segundo lo entiende como un cuerpomecánico que construye las ciencias operando “con las cosas mismas”. Puesto que en Descartes es el alma la instancia que conoce, la opción por el cuerpo del materialismo gnoseológico explica su posición al margen de la cuestión del conocimiento. Por último, se examinan algunos problemas que esta noción cartesiana del sujeto conlleva para la concepción de las “ciencias humanas y etológicas” del materialismo gnoseológico.This work tries to demonstrate, in first place, that the “gnoseological” approachto the question for the science defended by Gustavo Bueno in fact only fits in thegnoseological materialism, the theory proposed by Bueno, while adequationism, theoreticism and descriptionsm would be theories of the science that genuinely would adopt the “epistemological” approach. In second place, we sustain that the epistemological and gnoseological approaches are generated in the soul/body alternative outlined by Cartesian dualism, because while the first one conceives the subject that makes the sciences as a mere mind that operates with propositions or concepts “about the things”, the second one understands it as a mechanical body that builds the sciences operating “with the things themselves”. Since in Descartes the soul is the instance that knows, the option for the body of the gnoseologicalmaterialism explains its positioning regardless of the question ofknowledge. Lastly, we examine some problems that this Cartesian notion of subject implicates for the gnoseological materialism’s conception of “human and ethological sciences”. (shrink)

The essential role of creativity has been highlighted in several human knowledge areas. Regarding the neural underpinnings of creativity, there is evidence about the role of left dorsolateral prefrontal cortex (DLPFC) and left inferior frontal gyrus (IFG) on divergent thinking (DT) and convergent thinking (CT). Transcranial stimulation studies suggest that the left DLPFC is associated with both DT and CT, whereas left IFG is more related to DT. However, none of the previous studies have targeted both hubs simultaneously and compared (...) transcranial direct current stimulation (tDCS) and random noise stimulation (tRNS). Additionally, given the relationship between cognitive flexibility and creativity, we included it in order to check if the improvement in creativity may be mediated by cognitive flexibility. In this double-blind, between-subjects study, 66 healthy participants were randomly assigned to one of three groups (N = 22) that received a transcranial direct current stimulation (tDCS), transcranial random noise stimulation (tRNS), or sham for 20 min. The tDCS group received 1.5 mA with the anode over the left DLPFC and cathode over the left IFG. Locations in tRNS group were the same and they received 1.5 mA of high frequency tRNS (100–500 Hz). Divergent thinking was assessed before (baseline) and during stimulation with unusual uses (UU) and picture completion (PC) subtests from Torrance Creative thinking Test, whereas convergent thinking was evaluated with the remote association test (RAT). Stroop test was included to assess cognitive flexibility. ANCOVA results of performance under stimulation (controlling for baseline performance) showed that there were significant differences in PC (F = 3.35, p = 0.042, np2 = 0.10) but not in UU (F = 0.61, p = 0.546) and RAT (F = 2.65, p = 0.079) scores. Post-hoc analyses showed that tRNS group had significantly higher scores compared to sham (p = 0.004) in PC. More specifically, tRNS showed higher performance in fluency (p = 0.012) and originality (p = 0.021) dimensions of PC compared to sham. Regarding cognitive flexibility, we did not find any significant effect of any of the stimulation groups (F = 0.34, p = 0.711). Therefore, no further mediation analyses were performed. Finally, the group that received tDCS reported more adverse effects than sham group (F = 3.46, p = 0.035). Altogether, these results suggest that tRNS may have some advantages over tDCS in DT. (shrink)

Although entrepreneurial intention has been widely studied using cognitive models, we still lack entrepreneurial vocation and, therefore, lack disruptive innovations. Entrepreneurship scholars have some understanding of the reasons underlying this weakness, although there is much room for improvement in our learning concerning how to promote entrepreneurship among university students, especially in the transformed context of digital technologies. This paper focuses on the early stages of start-up, and in particular seeks to evaluate what role social and psychological factors play in the (...) development of entrepreneurial intentions. Drawing on network theory, we consider the impact of social networks on entrepreneurial intention. Specifically, we analyze the influence of two types of social networks: face-to-face and online social networks, with the latter proving especially important in digital transformations. In addition, based on affective congruency theory, we relate affect with entrepreneurial intention. Particularly, we evaluate the influence of positive and negative dispositional affectivity on the formation of entrepreneurial intentions. Finally, since affect and emotions can also be related with social relationships, we analyze whether dispositional affectivities influence entrepreneurial intention through the mediation effect of social networks. Using structural equation modeling, we confirm the impact of both online and face-to-face social networks, as well as positive dispositional affectivity on entrepreneurial intention for 589 higher education students in Spain. However, negative dispositional affectivity is not seen to influence entrepreneurial intention. Furthermore, both face-to-face and online social networks are influenced by positive dispositional affectivity. Moreover, these two types of networks can even partially mediate the relationship between positive dispositional affectivity and entrepreneurial intention. Positive dispositional affectivity can thus influence entrepreneurial intention in two different ways: directly and indirectly through both face-to-face and online social networks. This study provides further insights and adds to the literature on affect, social networks, and entrepreneurial intention. From a broader perspective, we also contribute to the literature on disruptive innovations by explaining how the development of entrepreneurial intentions would have positive consequences for university students vis-à-vis achieving these disruptive innovations. (shrink)

In this paper we aim to think systematically about, formulate, and begin addressing some of the challenges to applying theories of moral responsibility to behaviors shaped by a particular subset of unsettling psychological complexities: namely, implicit biases.

Raimo Tuomela, late Professor Emeritus at the Centre for Philosophy of Social Sciences (TINT), University of Helsinki, is widely regarded as one of the most important philosophers of our time. He published extensively on various topics within social philosophy; particularly, on social action, cooperation, group belief, group responsibility, group reasoning, social practices, and institutions. To celebrate his legacy, this volume engages with and delves deeply into his philosophy of sociality. By gathering original essays from a world-class line-up of social ontologists, (...) social action theorists, and social philosophers, this collection provides the first comprehensive and critical treatment of Tuomela's outstanding contribution to social ontology and collective intentionality. (shrink)

In this paper, we present a new questionnaire for the assessment of self-control as an individual trait. We describe the process of construction of this assessment tool. We also report the results of relevant validation studies. The questionnaire has two independent versions, one based on self-reports and another one based on other-reports. The first version consists of five subscales, called Initiative and Persistence, Proactive Control, Switching and Flexibility, Inhibition and Adjournment, and Goal Maintenance. Seven samples of participants took part in (...) the validation study. The second version has not been split into subscales. Both versions obtained satisfactory indices of internal consistency, assessed with Cronbach’s alpha. The NAS-50 and NAS-40 scores were highly correlated with other measures of self-control, including Tangney, Baumeister, and Boone’s self-control scale. They also proved to be entirely independent of general intelligence. In conclusion, both versions can be regarded reliable and valid enough, and therefore suitable for the assessment of trait self-control for research purposes. (shrink)

The fast-developing field of neuroscience has given philosophy, as well as other disciplines and the public broadly, many new tools and perspectives for investigating one of our most pressing challenges: addressing the health and well-being of our mental lives. In some cases, neuroscientific innovation has led to clearer understanding of the mechanisms of mental illness and precise new modes of treatment. In other cases, features of neuroscience itself, such as the enticing nature of the data it produces compared to previous (...) behavioral methods, together with its costliness and “coldness” have complicated understanding of mental illness and decision making about mental illness. Taking neuroscientific information into account can leave practitioners in psychiatry and law with difficult questions, stemming not only from the complexity of these fields, but also from our rapidly evolving understanding of and facility with neuroscience. In this chapter, we will review several examples of the insights and dilemmas that have unfolded as mental illness has been examined through the lens of neuroscience, covering diagnoses such as obsessive-compulsive disorder (OCD), schizophrenia, addiction, and severe mood disorders. (shrink)

Interview of Amina Kkhelufi, Kseniia Myroshnyk, Nataliia Reva with Natalia Viatkina.

Cross-linguistic studies focus on inverse correlations (trade-offs) between linguistic variables that reflect different cues to linguistic meanings. For example, if a language has no case marking, it is likely to rely on word order as a cue for identification of grammatical roles. Such inverse correlations are interpreted as manifestations of language users’ tendency to use language efficiently. The present study argues that this interpretation is problematic. Linguistic variables, such as the presence of case, or flexibility of word order, are aggregate (...) properties, which do not represent the use of linguistic cues in context directly. Still, such variables can be useful for circumscribing the potential role of communicative efficiency in language evolution, if we move from cross-linguistic trade-offs to multivariate causal networks. This idea is illustrated by a case study of linguistic variables related to four types of Subject and Object cues: case marking, rigid word order of Subject and Object, tight semantics and verb-medial order. The variables are obtained from online language corpora in thirty languages, annotated with the Universal Dependencies. The causal model suggests that the relationships between the variables can be explained predominantly by sociolinguistic factors, leaving little space for a potential impact of efficient linguistic behavior. (shrink)

Introduction. The article is focused on studying the self-knowledge techniques used in Buddhism and their application in teaching philosophy. The relevance of the study is due to the search for new approaches to studying philosophy, including approaches related to philosophical practice, as well as the interest of modern scientists in the problem of consciousness. The problem of consciousness is interdisciplinary and its study is of practical importance for philosophers, psychologists, linguists, specialists in artificial intelligence. Buddhism as a philosophical doctrine provides (...) rich material for the study of the phenomenon of consciousness, which does not lose its relevance today. A feature of the Buddhist approach to consciousness is that it has an axiological orientation that is directly related to the problem of self-knowledge. The practices of self-knowledge used in Buddhism enable a person to become happier and more harmonious, which is so important for each of us. The aim of the study is to conduct a philosophical analysis of Buddhist practices of self-knowledge and self-transformation in order to use them in the educational process. Methods: the author uses general scientific methods of analysis and synthesis, deduction and induction; phenomenological method to identify the intentions that are key for consciousness. The author also uses the hermeneutical method to interpret Buddhist texts. The method of introspection as self-observation of consciousness is used in Buddhist meditation techniques. The scientific novelty of the study is that we approach the study of extensive material on Buddhism in the context of the problem of selfknowledge, which is inextricably linked with the Buddhist concept of consciousness. The revealed and studied Buddhist techniques of self-knowledge have been adapted for teaching philosophy. Results. A philosophical analysis of the literature on Buddhism in the context of the problem of self-knowledge was carried out. As a result of the analysis, Buddhist techniques for working with consciousness, such as meditation, the method of pondering Zen koans, the method of getting rid of material attachments, or the practice of austerities, were studied and described. A philosophical analysis of various Buddhist meditation techniques showed that they are based on the Buddhist concept of consciousness, which denies the existence of an individual “I”, considers the “I” to be nothing more than a combination of various dharmas, therefore the purpose of meditation in Buddhism is to identify oneself with one’s own “I”, to achieve a state of voidness in which we must comprehend our true identity. The method of pondering Zen koans is also one of the techniques for working with one’s consciousness in Buddhism. As a result of deliberation of these paradoxical miniatures, a person goes beyond the boundaries of logical thinking; there is a transition from the level of profane consciousness to the level of deep consciousness. The basis of the method of getting rid of material attachments or the practice of austerities in Buddhism is the concept of the middle path. We have established a similarity between the method of getting rid of material attachments, the concept of the middle path and minimalism as a way of life. Findings. Elements of the Buddhist practices of self-transformation can be successfully used in the teaching of philosophy at the university as a practical aspect of studying this discipline, forming students with the idea of philosophy as a way of life leading to positive self-transformation. Studying the practical aspects of Buddhist philosophy contributes to the formation of tolerance, awareness, education of humanism and altruism, and the skills of psycho-emotional self-regulation. (shrink)

Ausgehend von einem kurzem Blick in die Geschichte des Einfühlungskonzepts betrachtet der Beitrag zunächst dessen begriffliche Entwicklung in der Psychoanalyse. Empathie, so die These, sei als moderne Konzeption von Einfühlung unter dem Einfluss der Nachbarwissenschaften zu einem verkörperlichten Zugang für ich-syntone Anteile im anderen geworden. Vorgeschlagen wird, Empathie um psychoanalytische Verstehenselemente zu erweitern, um auch einen Zugang zum Unbewussten, Verdrängten, dem Ich Fremden zu finden, und dazu zum klassischen Begriff der Einfühlung zurückzukehren. Unter Rückgriff auf Waldenfels’ Phänomenologie des Fremden und (...) das von der Kleinkindforschung herausgearbeitete affektiv-kognitive Gedächtnissystem wird Einfühlung als kreative Antwort auf ein pathisches Ereignis im unmittelbaren Kontakt zum anderen spezifiziert. Dabei kann auch zwischenkörperlich gewonnenes Verstehen nach der hier vertretenen Auffassung immer nur subjektiv sein und seine transformative Kraft vor allem im korrigierenden Dialog entfalten. (shrink)

The existence of embodied communication in humans places them among other living systems and helps to differentiate sign patterns that are common to all bioforms from those that are peculiarly human. Despite the fact that the biological roots of communication have been proven, the understanding of human forms of discourse is still far from being clarified. The main question remains: when and why did humans acquire the ability to exchange messages via speech? My thesis is that it became possible only (...) after humans made a shift from on-line to off-line interaction and learned to communicate in the interpersonal mode via externalized analog codes that constitute the various forms of human culture. (shrink)