In a famous passage in A Theory of Justice, Rawls had an interesting view on fraternity. However, he did not develop it further. The first aim of this article is to show that there are at least two possible interpretations of what Rawls wrote about fraternity: the narrow interpretation and the wide interpretation. We will focus on the narrow interpretation and attract attention to the kinds of problems it presents. In the last section we will assert that there are different (...) ways of conceptualising the ideal of fraternity and that Rawls’s general approach to the issue was just one of them and maybe not the most attractive one. (shrink)

En este artículo nos planteamos dos propósitos. En primer lugar, trazar una distinción entre la fraternidad y la solidaridad. En segundo lugar, intentamos averiguar qué relación mantienen la fraternidad y la justicia. Para ello, presentamos una tipología de posibilidades. Finalmente, sugerimos una explicación conceptual de por qué el concepto de fraternidad cayó en declive.

Dos filósofos dialogan sobre cómo definir en nuestros días la barbarie desde la filosofía política actual. Barajan para ello tres tipos de respuestas. La respuesta ilustrada es la que considera que la diversidad de concepciones del bien de nuestras sociedades es un hecho pernicioso para el desarrollo de la Humanidad, y que hay que imponer sobre ese batiburrillo de opiniones bárbaras la concepción sobre lo bueno más racional, la que en Occidente se propugna desde la Ilustración dieciochesca. La respuesta liberal, (...) por el contrario, acepta gustosa la pluralidad de concepciones morales y metafísicas de nuestras sociedades, y lo único que propone es evitar la barbarie haciendo que, en las cuestiones sobre cómo organizar nuestra sociedad, estas diferencias queden de lado y se intente encontrar un mínimo acuerdo entre todos. Por último, la respuesta postmetafísica sugiere aceptar que las cosmovisiones sobre el bien y el mundo no pueden quedar tan totalmente aparte de nuestros modos de organizar la sociedad como quiere el liberal; pero para evitar el conflicto bárbarico entre ellas, persigue hacer plausible sobre las demás una concepción concreta, que, a diferencia de la del ilustrado, aspiraría mucho más modestamente a sólo expandir un escepticismo para con el resto de nuestras propias creencias; autoironía que nos abriría al diálogo con las creencias de los demás y evitaría en ese juego de conversaciones la violencia de la imposición bárbara. (shrink)

En este artículo realizamos tres cosas. En primer lugar presentamos el ideal turístico de la autenticidad. En segundo lugar, nos preguntamos cómo se originó el ideal en cuanto tal –qué fuentes o ideas lo alimentaron. Finalmente, en tercer lugar, nos planteamos si el ideal turístico de la autenticidad es un ideal viable, verosímil, factible. A este respecto destacamos dos conjuntos de dificultades. A las primeras las llamamos _intrínsecas_, debido a que afectan a la misma idea de autenticidad. A las segundas (...) las llamamos _extrínsecas_, debido a que tienen que ver no tanto con el concepto mismo de autenticidad como con las condiciones o circunstancias económicas y sociales en las que el turismo despliega el ideal de autenticidad. (shrink)

In this paper, we shall consider the question of whether, in a context such as that of Spain that is, a context where a particular religion has been historically dominant, and within the boundaries of political liberalism, it is possible to find a reasonable argument in favour of what is termed positive laicism. In order to do so, we must first briefly clarify what this type of laicism consists of. Below we shall explore some of the arguments which could be (...) used to defend it. We shall attempt to demonstrate that the majority of these arguments are lacking in some relevant aspect. The only defence of positive laicism that seems reasonable is one based on reasons of a politico-cultural nature which, in the context mentioned, mean that said positive laicism must be asymmetric. (shrink)

Methodological eclecticism has gained wide acceptance among practical philosophers in recent years. This paper analyzes and evaluates the strongest justifications supporting such a methodology: the primacy of practice thesis and the doctrine of value pluralism. Our aim is to show that methodological eclecticism cannot be justified by either of these considerations.

In this paper, we shall consider the question of whether, in a context such as that of Spain that is, a context where a particular religion has been historically dominant, and within the boundaries of political liberalism, it is possible to find a reasonable argument in favour of what is termed positive laicism . In order to do so, we must first brie fly clarify what this type of laicism consists of. Below we shall explore some of the arguments which (...) could be used to defend it. We shall attempt to demonstrate that the majority of these arguments are lacking in some relevant aspect. The only defence of positive laicism that seems reasonable is one based on reasons of a politico-cultural nature which, in the context mentioned, mean that said positive laicism must be asymmetric. (shrink)

Methodological eclecticism has gained wide acceptance among practical philosophers in recent years. This paper analyzes and evaluates the strongest justifications supporting such a methodology: the primacy of practice thesis and the doctrine of value pluralism. Our aim is to show that methodological eclecticism cannot be justified by either of these considerations.

El liberalisme polític és la ideologia o tradició política dominant de les nostres democràcies occidentals. Ho és tant des del punt de vista històric, pel que fa a les seves conquestes institucionals, com des del punt de vista del pensament, pel.

En el ámbito de la educación superior virtual de la Universidade de Vigo (UVigo, España) existe un servicio de videoconferencia masiva, integrado en el Campus Remoto, que puede emplearse para la docencia virtual; y, opcionalmente, también para la grabación automática de dichas clases en vídeos. La aparición de nuevas tecnologías como la del ultrafalso y la traducción cara a cara permitirán, además de la traducción/doblaje del audio en dicha videoclases, la manipulación de la imagen para que no se note el (...) cambio de idioma al hablar; de manera que la sincronización de labios se realice también de manera automatizada. (shrink)

El propósito de este trabajo es caracterizar, desde diferentes puntos de vista, el grupo humano del estudiantado universitario que se vio afectado por la pandemia de la COVID-19. Para ello, en primer lugar, buscaremos qué rasgos distintivos comparten y trataremos de asignarles un nombre, letras y/o etiquetas distintivas. Y, en segundo lugar, analizaremos la posibilidad de poder catalogarlos como “generación”, con todo lo que ello implica. Para ello, sin embargo, deberemos establecer previamente qué es lo entendemos por “generación”.

The central part of this article deals with the morality of secession. We present the three main "pure" theories about the morality of secession and suggest the greatest justifying power of an "impure" or mixed theory. At the same time, however, we advocate the need for a proper understanding of the question of the morality of secession. More specifically, we suggest that the best way to raise it is by introducing the notion of "reasonableness" into the question itself.

In contemporary historical studies, Peano is usually included in the logical tradition pioneered by Frege. In this paper, I shall first demonstrate that Frege and Peano independently developed a similar way of using logic for the rigorous expression and proof of mathematical laws. However, I shall then suggest that Peano also used his mathematical logic in such a way that anticipated a formalisation of mathematical theories which was incompatible with Frege’s conception of logic.

Supporting the concept of DEI, yet, perturbed by the volatility that marks today’s societal and professional climate, the authors of this article examined three Eastern spiritual traditions in search of common guidelines addressing contemporary issues related to social unrest, imbued by inequity and injustice. The areas of review included Buddhist psychology, with some of its foundational concepts such as the Four Noble Truths and the Noble Eightfold Path, the concept of ahimsa (non-harming), and the understanding of the impermanence of everything (...) as inclusive managerial practices; Daoist philosophy, with its observations of oneness and equality, and holistic self-alignment with virtue through practicing tranquility; and Hinduism, which focuses on the absence of distinction between ourselves and others around us, thus forming the foundation for morality and ethical behavior with its emphasis on unity in diversity. This collective investigative journey has led us to gather some powerful common behavioral and ethical guidelines, to steer away managers from hyperindividualism and self-centeredness to a greater and consistent respect for the unity among all beings. (shrink)

The emergence of AI is posing serious challenges to standard conceptions of moral status. New non-biological entities are able to act and make decisions rationally. The question arises, in this regard, as to whether AI systems possess or can possess the necessary properties to be morally considerable. In this chapter, we have undertaken a systematic analysis of the various debates that are taking place about the moral status of AI. First, we have discussed the possibility that AI systems, by virtue (...) of its new agential capabilities, can be understood as a moral agent. Discussions between those defending mentalist and anti-mentalist positions have revealed many nuances and particularly relevant theoretical aspects. Second, given that an AI system can hardly be an entity qualified to be responsible, we have delved into the responsibility gap and the different ways of understanding and addressing it. Third, we have provided an overview of the current and potential patientist capabilities that AI systems possess. This has led us to analyze the possibilities of AI possessing moral patiency. In addition, we have addressed the question of the moral and legal rights of AI. Finally, we have introduced the two most relevant authors of the relational turn on the moral status of AI, Mark Coeckelbergh and David Gunkel, who have been led to defend a relational approach to moral life as a result of the problems associated with the ontological understanding of moral status. (shrink)

The authors developed this textbook in response to an increasing interest in ethics, and a growing number of courses on this topic that are now being offered in educational leadership programs. It is designed to fill a gap in instructional materials for teaching the ethics component of the knowledge base that has been established for the profession. The text has several purposes: First, it demonstrates the application of different ethical paradigms (the ethics of justice, care, critique, and the profession) through (...) discussion and analysis of real-life moral dilemmas that educational leaders face in their schools and communities. Second, it addresses some of the practical, pedagogical, and curricular issues related to the teaching of ethics for educational leaders. Third, it emphasizes the importance of ethics instruction from a variety of theoretical approaches. Finally, it provides a process that instructors might follow to develop their own ethics unit or course. * Part I provides an overview of why ethics is so important, especially for today's educational leaders, and describes a multiparadigm approach essential to practitioners as they grapple with ethical dilemmas. * Part II deals with the dilemmas themselves. Ethical dilemmas written by the authors' graduate students bring readers face-to-face with the kinds of dilemmas faced by practicing administrators in urban, suburban, and rural settings in an era full of complexities and contradictions. * Part III focuses on pedagogy and provides teaching notes for the instructor. The authors discuss the importance of self-reflection on the part of both instructors and students, and model how they thought through their own personal and professional ethical codes as well as reflected upon the critical incidents in their lives that shaped their teaching and frequently determined what they privileged in class. (shrink)

When (if ever) may a professional deceive a client for the client's own good? Under what conditions (if any) is whistle-blowing morally required? These are just some of the questions that scholars as diverse as Michael D. Bayles, Thomas Nagel, Sissela Bok, Jessica Mitford, and Peter A. French confront in this stimulating anthology. Organized around philosophical issues such as the moral foundations of professional ethics, models of the professional-client relationship, deception, informed consent, privacy and confidentiality, professional dissent, and professional virtue, (...) the volume illuminates the complex ethical issues that arise in journalism, law, health care, counselling, education, engineering, business, politics, and social science research. A variety of pedagogical aids--including clear introductions to and study questions for each set of readings, concrete cases designed to focus discussion, and an appendix on preparing cases and position papers--makes the text invaluable for both students and teachers of professional ethics. (shrink)

Schumpeter sostuvo que hay que comprender el capitalismo antes de analizarlo. En este trabajo, expongo su epistemología y tres arquetipos propuestos para la comprensión de lo que él entendía por civilización capitalista de acuerdo con su visión de la Destrucción Creadora: el Fausto de Goethe, el ave Fénix de la mitología clásica y el Tsimtsum de la nueva cábala de Luria. Tras las exposiciones correspondientes, argumento las implicaciones filosóficas de considerar (o no) la visión en el estudio del capitalismo y (...) qué arquetipo se adecua mejor a la Destrucción Creadora tal como la presentó Schumpeter. (shrink)

Catalysed by conversations amongst a group of colleagues, this article is an initial exploration of what happens to women academics aged 60+ who work in a university in Aotearoa New Zealand. This work is an example of when academic theories, in this case feminism, are called forth by real-world experiences – in this case, increasing academic job insecurity, catalysed by post-pandemic economic shortfalls. We blend together personal anecdotes and feminist analysis to show how women’s academic careers, which are commonly constrained (...) by motherhood in their younger years, are also curtailed at the senior end by processes of voluntary/involuntary retirement, as and when demanded by adverse fiscal conditions. (shrink)

ABSTRACTThis article argues that, although psychoanalysis and history have different conceptions of time and causality, there can be a productive relationship between them. Psychoanalysis can force historians to question their certainty about facts, narrative, and cause; it introduces disturbing notions about unconscious motivation and the effects of fantasy on the making of history. This was not the case with the movement for psychohistory that began in the 1970s. Then the influence of American ego‐psychology on history‐writing promoted the idea of compatibility (...) between the two disciplines in ways that undercut the critical possibilities of their interaction. The work of the French historian Michel de Certeau provides theoretical insight into the uses of incommensurability, while that of Lyndal Roper demonstrates both its limits and its value for enriching historical understanding. (shrink)

Artificial persons are those who speak and act for others. Nurses speak and act for patients as well as for physicians and institutions, or, more aptly, institutionalized medicine. Yet, acting for institutionalized medicine can be harmful to nurses, due to the psychological experience of moral distress and the loss of integrity of their practice. This paper illustrates the harm to nurses as expressed in narratives of their practice, and suggests some initial steps we might take in resisting the artificial personhood (...) imposed by institutionalized medicine. (shrink)

Dance/movement as active imagination was originated by Jung in 1916. Developed in the 1960s by dance therapy pioneer Mary Whitehouse, it is today both an approach to dance therapy as well as a form of active imagination in analysis. In her delightful book Joan Chodorow provides an introduction to the origins, theory and practice of dance/movement as active imagination. Beginning with her own story the author shows how dance/ movement is of value to psychotherapy. An historical overview of Jung's (...) basic concepts is given as well as the most recent depth psychological synthesis of affect theory based on the work of Sylvan Tomkins, Louis Stewart, and others. Finally in discussing the use of dance/movement as active imagination in practice, the movement themes that emerge and the non-verbal expressive aspects of the therapaeutic relationship are described. (shrink)

Jung's discovery of active imagination is one of the most important milestones in his personal and professional life. Prompted by the trauma of his break up with Freud, he developed a method of self healing which later formed the basis of his analytic practice and is now regarded as the origin of non-directive psychotherapy and creative arts therapies. Jungian analyst, Joan Chodorow brings together a key selection of Jung's writings. In her introduction to this selection of his writings (...) class='Hi'>Joan Chodorow explains clearly Jung's method of focusing the conscious mind on unconscious processes as a means of achieving self-knowledge and individuation. (shrink)