Que se passe-t-il lorsque le capitalisme, compris comme science, ne réussit plus à rendre raison du réel? Que se passe lorsque les lois fondamentales du capitalisme rencontrent une résistance dans la réalité sociale (la radicalisation des inégalités par exemple) ou dans la réalité naturelle (la crise écologique qui oblige à repenser radicalement le postulat capitaliste du développement permanent)? Se manifeste alors une connexion essentielle et inquiétante entre capitalisme et utopie, qui caractérise le temps présent.

Dans cet article, après avoir souligné l’heureuse ambiguïté du terme d’utopie, dont nous avons de bonnes raisons de penser qu’elle a été remarquée par Thomas More, nous rendons d’abord compte de la large diffusion de l’utopisme au niveau historique et géographique. Nous examinons ensuite quelques-unes des critiques les plus importantes qui lui ont été adressées, soulevées notamment par Karl Popper et Hans Jonas. Examiner les différentes problématisations de l’utopisme permet de mettre en lumière ses différents aspects afin de différencier l’intentionnalité (...) utopique des configurations utopiques. Ce qui précède nous permet, en dernier lieu, d’esquisser quelques lignes directrices pour une “critique de la raison utopique”. (shrink)

Dans cet article, après avoir souligné l’heureuse ambiguïté du terme d’utopie, dont nous avons de bonnes raisons de penser qu’elle a été remarquée par Thomas More, nous rendons d’abord compte de la large diffusion de l’utopisme au niveau historique et géographique. Nous examinons ensuite quelques-unes des critiques les plus importantes qui lui ont été adressées, soulevées notamment par Karl Popper et Hans Jonas. Examiner les différentes problématisations de l’utopisme permet de mettre en lumière ses différents aspects afin de différencier l’intentionnalité (...) utopique des configurations utopiques. Ce qui précède nous permet, en dernier lieu, d’esquisser quelques lignes directrices pour une “critique de la raison utopique”. (shrink)

In this paper, we explore the conception of nature as a book in Francis Bacon. On the one hand, using this image and confronting the reading of the book of nature and the reading of the books of established authors, Bacon contrasts two completely different ways of the natural philosophy: the Interpretation of Nature in contrast to the Anticipation of the Mind. On the other hand, by considering the revealed book and the book of creatures, Bacon contends for the specificity (...) of the scientific investigation of nature and its relative autonomy in relation to the sphere of religion, although he indicates the character of continuity and complementation of the two books of the same authorship. (shrink)

There is increasing interest in determining what impact having women in management positions may have on corporate social responsibility initiatives. Various authors suggest that gender equality practices should be factored into the broader framework of CSR. This paper examines how the presence of women on corporate boards, in top and middle management and as heads of CSR departments, influences gender equality practices in the field of CSR. Using information collected from companies that have signed up to Women's Empowerment Principles in (...) Spain, we show that the presence of women in the aforesaid posts has a positive impact on CSR activities with gender equality objectives. We thus supplement the justice, business and moral arguments with further arguments in support of the incorporation of women into not only corporate boards but all management positions. Finally, we provide a view of how gender equality can be included in the broader framework of CSR. (shrink)

La teoría “coaseana” del derecho, y el Análisis Económico del Derecho en general, asumen implícitamente la veracidad de dos premisas comportamentales: la “exogeneidad de la preferencia” y la “independencia de la referencia”. Este artículo señala algunas objeciones a estas premisas, luego evidencia algunas implicaciones acerca de: cómo el AED –desde un punto de vista positivo– pronostica los comportamientos de las personas y los efectos de las normas jurídicas entendidas como incentivos, y cómo, –desde un punto de vista normativo– la teoría (...) económica sugiere las decisiones del juez o del legislador. El artículo además presenta los desafíos a los que se enfrenta el AED al aceptarse la premisa comportamental de que las personas valoran los derechos individuales, no en términos absolutos, sino en términos relativos, comparados con un punto de referencia. (shrink)

O presente texto não pretende ser um artigo analítico sobre Bourdieu mas um ensaio escrito da perspectiva de uma cientista política sobre as possibilidades abertas pela teoria desenvolvida pelo sociólogo francês para o estudo dos fenômenos da política. Com este propósito trabalharei com as noções de campo e capitais.

Nombreux sont les artistes qui, au cours des années soixante, ont écrit pour la revue Artforum, qui demeure, encore aujourd’hui, l’une des plus importantes publications artistiques. Certains de ces écrits s’inscrivent dans des formats journalistiques, quelques-uns sont des compositions faisant appel à des catégories littéraires, d’autres suivent les formes académiques de l’essai et de la dissertation et, enfin, s’ajoutent à ceux-ci des travaux conceptuels ayant le statut d’œuvres d’art. Cet article étudie la manière dont cette revue a contribué à rendre (...) visible la parole des artistes entre 1962 et 1967, du moment de son émergence jusqu’au numéro d’été où figurent des textes incontournables pour le monde de l’art, tels que « Notes on Sculpture » de Robert Morris, « Towards the Development of an Air Terminal Site » de Robert Smithson, ou encore « Paragraphs on Conceptual Art » de Sol LeWitt. D’après une analyse effectuée sur les cinq volumes parus au cours de cette période, un total de 36 % des articles a été rédigé par des artistes. (shrink)

The veins are cuticular structures that differentiate in precise patterns in insect wings. The genetic and molecular basis of vein pattern formation in Drosophila melanogaster is beginning to be unravelled with the identification and characterisation of the gene products that position the veins and direct their differentiation. Genes affecting the veins fall into two groups: transcriptional regulators that specify individual veins, and members of signalling pathways involved in patterning and differentiation of the veins. The elaboration of the vein pattern is (...) progressive in time and requires the coordinated activities of these signalling pathways and the transcription factors regulated by them. Although the network of genetic interactions that determine vein cell fate is well understood, very little is known about the cellular biology underlying the acquisition of vein histotype. BioEssays 25:443–451, 2003. © 2003 Wiley Periodicals, Inc. (shrink)

O conceito de potentia possui uma pluralidade de sentidos na obra de Hobbes, sendo empregado na física, na antropologia, nas reflexões sobre o direito e sobre a política, bem como no discurso sobre Deus e seus atributos. Neste artigo, o exame será circunscrito ao conceito hobbesiano de potência (power) no Short Tract em seu diálogo com a tradição aristotélica da potência e do ato, isto é, ao conceito físico de potência por meio do qual os movimentos são explicados. O que (...) pretendo indicar é que já nessa obra esse conceito se forjou em oposição ao conceito aristotélico e à tradição escolástica, por mais que essa primeira formulação da noção de potência seja problemática. Hobbes fundamenta uma dupla fonte do determinismo no Short Tract, fonte que se tornará una com a reformulação do conceito de potência nos textos posteriores, como exporei na segunda parte do artigo. (shrink)

O escopo do artigo é examinar a tese hobbesiana de que todo efeito possui uma causa necessária, indicando como o filósofo a demonstra de modos diferentes, mas complementares: em primeiro lugar, tanto por meio da identificação entre causa integral, causa suficiente e causa necessária, como pela redefinição dos conceitos de potência e ato; em segundo, através da subordinação do princípio de bivalência à determinação necessária dos eventos; e, por fim, pela defesa de que só por meio de uma causa necessária, (...) causa que opera mecanicamente por meio de contato, é possível dar a razão pela qual os eventos possuem tais determinações espaciotemporais ao invés de outras, de modo que a causalidade mecânica necessária se estabelece como o único tipo legítimo de explicação dos fenômenos em Hobbes, transformando-se, então, na forma geral da inteligibilidade. (shrink)

Na modernidade, a distinção entre natureza e artifício desaparece, a ponto das máquinas feitas pelos homens se tornarem modelos privilegiados para a explicação dos corpos natu- rais, como se depreende a partir de textos de Bacon, Descartes, Hobbes, dentre outros. Essa nova relação entre natureza e artifício é correlata da mecanização e da destituição de fins na natureza, na medida em que a adoção da mecânica como modelo de explicação da natureza está atrelada à rejeição da utilização das causas finais (...) na física e à concepção de que os corpos são desti- tuídos de princípios imanentes de movimento ou de qualquer princípio incorpóreo que os predispo- nha a um processo de mudança teleologicamente estruturado e orientado. Leibniz também con- cebe a natureza como artifício e os corpos orgânicos como autômatos, mas a sua concepção de cor- pos naturais como máquinas artificiais vai ainda mais longe, a ponto de caracterizar o natural como aquilo que traz em si o caráter de artificial mais do que o próprio artificial. Entretanto, diferente- mente de Bacon, Descartes e Hobbes, Leibniz utiliza a analogia de natureza como máquina e a aprofunda justamente para argumentar que a natureza é teleologicamente estruturada, sendo que a diferença entre as máquinas feitas pelos homens e as naturais ou divinas reside no fato de que enquanto aquelas possuem uma finalidade meramente extrínseca, estas possuem uma finalidade imanente inscrita em cada uma das suas partes ao infinito. (shrink)

This paper seeks to examine two moments of the subject’s identification with substance in modernity, namely, the body in Hobbesian philosophy and the individual substance in Leibnizian thought. In Hobbes, to be a subject signifies to be subjected, so that the body-substance is characterized by not having in itself its principle of movement. In Leibniz, for his turn, a subject is that which contains in its own nature everything that can be truly predicated about it, implying that it is the (...) foundation and principle of its own activity, or, in a word, it is self-sufficient. Nonetheless, although Hobbesian body is characterized by its inertia and Leibnizian substance by its self-sufficiency, it is my purpose to indicate that the former is more crucial than the latter to the constitution of the modern conception of subjectivity, i.e., of the subject as the center of action and as a founding power, capable of establishing a new order by its decision. This is not possible in Leibnizian philosophy, for, according to it, human activity, like that of any other substance, consists solely in the actualization of the divine plan of the best of all possible worlds. (shrink)

Descartes concebe que a verdadeira ordem científica é a ordem das razões, na qual se parte das verdades mais fáceis e evidentes em direção às mais difíceis e complexas. Assim, estabelecese uma ordem única, progressiva e irreversível, onde cada membro da cadeia depende daqueles que o antecederam, de modo que cada tese possui um lugar não-intercambiável dentro da doutrina. Leibniz, ao contrário, defende que “[...] uma mesma verdade pode ter vários lugares, conforme as diferentes relações que pode possuir” (Novos Ensaios, (...) IV, XXI, § 4). A fim de evitar as repetições, reunindo-se o máximo de verdades no mínimo de volumes, o autor propõe que a melhor ordem científica é a disposição sistemática das matérias, que consiste em uma organização do saber na qual cada lugar reenvia a outros, tornando clara a conexão entre os conhecimentos. Em contraposição ao modelo de sistema cartesiano, no modelo leibniziano, as teses se fundamentam mutuamente e a ordem das verdades estabelecidas é reversível. Ora, é devido a essas diferenças na concepção de sistema que Leibniz, ao contrário de Descartes, pode pretender tomar o que há de melhor nos sistemas legados pela tradição para constituir o seu próprio sistema, já que para ele há uma certa maleabilidade na constituição do sistema filosófico. (shrink)

Descartes thinks that the true scientific order is that of reasons, in which one starts from the easiest and most evident truths and moves towards those that are more difficult and complex. Thus a unique, progressive, and irreversible order is established, where each member of the chain depends on those that precede it, and each thesis has a non-interchangeable place inside the doctrine. Leibniz, on the contrary, defends the idea that "une même vérité peut avoir beaucoup des places selon les (...) differents rapports qu'elle peut avoir" . In order to avoid repetition, assembling the greatest quantity of truths in a minimum of volumes, Leibniz argues that the best scientific order is a systematic disposition in which each place refers to all the others, so that the connections among knowledge becomes clear. In opposition to the Cartesian model of system, in the Leibnizian model theses are based upon one another, and the order of truths is reversible. It is due to these differences concerning the conception of system that Leibniz, unlike Descartes, can pretend to take the best of each philosophical system in order to constitute his own, given that for him there is a certain malleability in the construction of a philosophical system.Descartes concebe que a verdadeira ordem científica é a ordem das razões, na qual se parte das verdades mais fáceis e evidentes em direção às mais difíceis e complexas. Assim, estabelece-se uma ordem única, progressiva e irreversível, onde cada membro da cadeia depende daqueles que o antecederam, de modo que cada tese possui um lugar não-intercambiável dentro da doutrina. Leibniz, ao contrário, defende que "[...] uma mesma verdade pode ter vários lugares, conforme as diferentes relações que pode possuir" . A fim de evitar as repetições, reunindo-se o máximo de verdades no mínimo de volumes, o autor propõe que a melhor ordem científica é a disposição sistemática das matérias, que consiste em uma organização do saber na qual cada lugar reenvia a outros, tornando clara a conexão entre os conhecimentos. Em contraposição ao modelo de sistema cartesiano, no modelo leibniziano, as teses se fundamentam mutuamente e a ordem das verdades estabelecidas é reversível. Ora, é devido a essas diferenças na concepção de sistema que Leibniz, ao contrário de Descartes, pode pretender tomar o que há de melhor nos sistemas legados pela tradição para constituir o seu próprio sistema, já que para ele há uma certa maleabilidade na constituição do sistema filosófico. (shrink)

Neste artigo, pretende-se indicar como o jovem Leibniz, em textos do início da década de 1670, como no Theoria Motusi e nas correspondências a Johann Friedrich e a Hobbes, apropria-se do conceito de conatus e da teoria da sensação de Hobbes para defender a existência de mentes incorpóreas, seres verdadeiramente indivisíveis, em oposição à redução hobbesiana da realidade a corpos e seus movimentos. Ademais, uma vez que a essência do corpo reside no movimento e não na extensão — como o (...) filósofo afirma influenciado pelas teorias de Hobbes — e que o corpo, de acordo com os princípios do mecanicismo, não é fonte de seu próprio movimento, Leibniz argumentará que a sua substância deve residir em algo incorpóreo. Essa apropriação por parte de Leibniz do conceito de conatus e da teoria do movimento hobbesianos desempenhará, assim, um papel importante não apenas na rejeição da substância extensa cartesiana, como também na posterior reabilitação das formas substanciais, rejeitadas pelo autor na sua primeira juventude. (shrink)

Hobbes concede uma importância inédita à ação voluntária, na medida em que defende que a origem de toda obrigação é um ato voluntário daquele que se obriga, uma vez que todos são naturalmente livres e iguais e não há obrigações naturais. Por um lado, Hobbes desloca a discussão sobre a voluntariedade das ações e alarga a concepção do que pode ser considerado uma ação voluntária em relação à tradição que remonta a Aristóteles, sendo que, para ele, uma ação praticada por (...) medo é tão voluntária quanto uma outra realizada por algum desejo. Por outro, o autor limita as ações voluntárias àquelas ações que visam ao bem do agente. Trata-se de uma impossibilidade: ninguém age senão em vista de seu próprio bem. Neste artigo pretendo explorar esses aspectos da teoria da ação voluntária em Hobbes e indicar como esses posicionamentos se acentuam no Leviatã. (shrink)

Leibniz afirma que toda mônada expressa o universo inteiro de uma determinada perspectiva. A partir daí, todas os seres criados harmonizam-se entre si, já que todos representam o mesmo mundo, ao mesmo tempo em que cada um se individualiza por meio de seu ponto de vista próprio que • afirma o autor em alguns textos-chave • é determinado pelo lugar que o seu corpo correspondente ocupa. Entretanto, se a limitaçáo dos graus de distinçáo das representações se dá meramente por uma (...) analogia com o espaço e o tempo, como explicar a capacidade dos espíritos de atingir as verdades necessárias e eternas e de constituir uma ciência? A fim de elucidar esta sobrelevaçáo e destacamento dos espíritos em relaçáo aos demais seres criados, introduziremos a atividade da apercepçáo e sua diferença em relaçáo à percepçáo, atividade comum a todas as mônadas. (shrink)

This article explores the political dimension of algorithmic face recognition through the prism of Gilles Deleuze and Félix Guattari’s notion of faciality. It argues that algorithmic face recognition is a technology that expresses a key aspect of contemporary capitalism: the problematic position of the individual in light of new forms of algorithmic and statistical regimes of power. While there is a clear relation between modern disciplinary mechanisms of individualization and the face as a sign of individuality, in control societies this (...) relation appears more as a contradiction. The article contends that Deleuze and Guattari’s concepts of machinic enslavement and social subjection offer a fruitful perspective from where to identify the power mechanisms behind the problematic position of the individual in the specific case of algorithmic face recognition. (shrink)

There are some verses in the Qur'an that can be understood at first glance to mean that Allah Almighty knew certain things afterwards. Based on such verses, it has been claimed that Allah Almighty knew the voluntary acts of the slaves afterwards. This view, whose historical origin goes back to Cehmiyya, is defended by Abdülaziz Bayındır today. Adopting an approach that understands and explains the verses he refers to as the main reference on the subject, Abdülaziz Bayındır argues that the (...) thirty-first verse of the chapter of Muhammad and other verses with a similar notion indicate that Allah does not know beforehand the optional actions of His servants. In this study, the rational and narrative evidences that Bayındır presented as a justification for his views were examined within the framework of the basic procedural principles of the science of tafsir. In our study, the method of analysis and criticism has been adopted. While interpreting the verses that Bayındır examined as a basis for his thesis, the method he put forward was verified through different verses, and it was seen that this method did not offer an accurate and authentic methodology of understanding and interpretation. It has been seen that the verses that Bayındır put forward as a basis for his thesis do not indicate that Allah knows the voluntary actions of the servants afterwards, but that he reveals what he knows in his pre-eternal knowledge. (shrink)

Heidegger, Varlık sorusu temelinde Batı metafiziğini eleştirirken Varlık’ın bu gelenekte nasıl aşama aşama unutulduğunu göstermekle kalmayıp aynı zamanda Batı metafizik geleneğinin onto-teolojik yapısını da açığa çıkarmaya çalışır. Ona göre Batı metafiziğinin onto-teolojik yapısı içinde Tanrı kavramı metafizik sistemler için kurucu rolü üstlenir. Tanrı kavramına verilen bu rol Causa Sui’dir. Ancak Heidegger’e göre Tanrı Causa sui olarak, ilahi Tanrı’dan uzaklaşmıştır.

In this article, the meaning of concept of sharʿī science gained in the conception of education, which was established in Islamic civilization, was studied. The main problem of the research is to evaluate the idea of education in Islamic Civilization, which is closely related to the concept of sharʿī science, with a false perception that it consists entirely of religious education. The beginning of Islamic Civilization is traced back to descent of the Qur'an. The conception of education that started to (...) emerge after this period is based on the understanding of the Qur'an and hadiths at first. In later times, a wide variety of fields, such as language, literature, logic, wisdom, riyāzat, nature, and astronomy, have been included in the concept of education to encompass the whole existence of the entity. In the following centuries, these fields, which were included in the course curriculum of the madrasahs, were examined in detail in the works of classification of sciences. Therefore, the false perception needs to be reconsidered. For this reason, the article focuses on how the concept of sharʿī science is defined. Historical data analysis method was used to solve the problem. The claim of the article is that the concept of shar′i science has wide perspective to cover the world of meaning, mind and essence of man. As a result, this article, it was determined that the concept of sharʿī science has a meaning to cover the majority of information fields that are subject to instruction in our educational conception.Summary: The formation of the conception of education in Islamic civilization has emerged in the long term through a scientific process. During this time, a rich curriculum on the concept of education was shaped. The sciences that form the curriculum have been diversified in later periods compared to the early periods of Islam. With the advent of the different sciences, which provided this diversification and which were not at first, all the existing sciences were classified according to different perspectives by the ulama (muslim scholars). In the classifications, which have important contributions to the conception of education, the sciences were tried to be introduced and their position in the education life was tried to be explained. The sciences classified have not been dealt with against each other but rather to complement each other in different ways. The distinction of sciences in classification; different approaches such as linguistically, religious, secular, mental, transportation, philosophical and sharʿī have been developed.The concept of sharʿī science, which can be expressed as a general definition of the sciences, is given in almost all of the works related to the classification of sciences, even under the name or different titles. When we look at the classification, it is seen that sharʿī sciences are handled in four different approaches. As the first approach, the sharʿī sciences are among the main elements of main division in the classification. Here, the sharʿī sciences, in general, with the linguistic sciences and mental sciences were included in the top title. In the second approach, there are works in their classification that do not include the sharʿī sciences and the distinction between it. In addition, these works collect the sciences within this scope under other scientific compositions or other names. In the third approach, among the works that give information about the general of the sciences, there are those who mentioned all together without classifying these sciences and others. In the last approach, the sharʿī sciences are seen as the upper description of the knowledge fields that are included in the teaching, which covers the majority of the other sciences except for the linguistic sciences.The approaches presented in the classification of sciences indicate the diversity of the issue. In order to have better understanding of the issue, it is useful to look closely at the meaning of the concept of sharʿī sciences. At this point, three definitions of 2nd, 4th and 12th centuries are given respectively. Firstly, for Jābir b. Hayyān sharʿī science is the most useful politics in terms of religion and the world, because it contains the benefits of the world's interests after death.Secondly, al-Ghazali (d. 505/1111) describes the sharʿī science as the knowledge learned from Şārī ʿ and prophets, but not by the experience and hearing. According to this, the sharʿī science is defined as the knowledge of the sunnah that only gives information about revelation. The information fields outside this definition are also considered as the sciences, which are instrumental in reaching to sharʿī science.The perspective of the third definition of sharʿī science is given by Saçaklızāde (d. 1145/1732). He lists the three definitions made before the time of his life from the specific (hās) to the general (ām). Saçaklızāde gave the aforementioned definition of al-Ghazali in the first sense of the concept of sharʿī science. He points out that the meaning given here is allocated. The second definition belongs to Molla Husraw (d. 885/1480). According to him, the sharʿī science is the sciences that can be reached through the sciences of the Şārīʿ. In other words, it is the sciences that are not used except for obtaining the sciences obtained from Şārīʿ itself. This meaning is a bit more extensive since there are no records as described in al-Ghazali. This definition is also included in the sciences benefited from it. Although it is not the first, there is usūl-i fiqh (Islamic legal theory) within this meaning.In the third definition, sharʿī science is the sciences that form the basis for things arising from Şārīʿ or originating from Şārīʿ. This definition belongs to Ibn Hajar el-Haytamī. He did not consider the partial allocation of the second meaning as given above, and included all the instrument sciences in the definition of sharʿī science. Based on the definitions he gave, three sharʿī science approaches made before the time he lived were listed from specific to general. Thus, in a sense, he depicts the general shape of the sharʿī science perspective. With the approach to generalization, we can say that a sharʿī science perspective that encompasses the majority of the fields involved in education is developing. In the third meaning of sharʿī science, it is seen that the majority of the fields of knowledge in education and training are gathered under one roof. The most important factor gathering the sciences together is the effort to understand the purpose of Şārīʿ, who owns the whole area of existence. The fields of knowledge and sciences needed to achieve this aim can be included in the definition of sharʿī science. The effort to understand the purpose of Şārīʿ is also at the center of the idea of Islamic education. Since there are various dimensions of being, each step taken to understand and learn them is directed in a way to Şārīʿ itself. Whether it is language and literary sciences or other sciences, such as mathematics, physics and philosophies, the aim is to recognize and understand Şārīʿ for the collection of things that fall within the scope of all educational activities. With sharʿī science approach, teaching the whole of the area of existence owned by Allah is possible within the concept of education. In the works written for the education curriculum, it is seen that the perspective covering the majority of the sciences in the definition of third sharʿī science is preserved. First of all, the meaning integrity of the sharʿī science concept has been determined. In the definitions of three different periods given here, it is seen that the approach to the sciences, which are the subject of instruction in education is not exclusive but inclusive. Especially because of the width in the third sense, the majority of the instrument sciences and mental science fields in the curriculum are included in the definition of sharʿī science. (shrink)

Este texto tem como objetivo apresentar uma discussão sobre a epistemologia e as teorias do conhecimento da pesquisa em Educação e Educação Física, explicitando as reações aos pós-modernismos. Apresenta as correntes pósmodernistas que vem influenciando estas áreas e localiza as diversas viradas epistemológicas, tais como a "virada linguistica" "hermenêutica" e "pragmática". Resgata a ontologia como base que da o sentido a essas reações contras essas "viradas" e busca mostrar as teorias do conhecimento e as perspectivas histórico-sociais que estão em confronto.This (...) text aims to present a discussion of epistemology and theories of knowledge of research in Education and Physical Education, explaining reactions to post-modernism. Displays the current post-modernists who has influenced these areas and locates the various epistemological turns, such as the "linguistic turn" hermeneutics "and" pragmatic. Rescues the ontology as the basis for the sense of these reactions against these "turns" and seeks to demonstrate the theories of knowledge and historical and social perspectives that are in dispute. (shrink)

The recent emergence of generative AI software as viable tools for use in the cultural and creative industries has sparked debates about the potential for “creativity” to be automated and “augmented” by algorithmic machines. Such discussions, however, begin from an ontological position, attempting to define creativity by either falling prey to universalism (i.e. “creativity is X”) or reductionism (i.e. “only humans can be truly creative” or “human creativity will be fully replaced by creative machines”). Furthermore, such an approach evades addressing (...) the real and material impacts of AI on creative labour in these industries. This article thus offers more expansive methodological and conceptual approaches to the recent hype on generative AI. By combining (Csikszentmihalyi, The systems model of creativity, Springer, Dordrecht, 2014) systems view of creativity, in which we emphasise the shift from “what” to “where” is creativity, with (Lievrouw, Media technologies, The MIT Press, 2014) relational-materialist theory of “mediation”, we argue that the study of “creativity” in the context of generative AI must be attentive to the interactions between technologies, practices, and social arrangements. When exploring the relational space between these elements, three core concepts become pertinent: creative labour, automation, and distributed agency. Critiquing “creativity” through these conceptual lenses allows us to re-situate the use of generative AI within discourses of labour in post-industrial capitalism and brings us to a conceptualisation of creativity that privileges neither the human user nor machine algorithm but instead emphasises a relational and distributed form of agency. (shrink)

The COVID-19 pandemic has highlighted the difficult task of balancing access to misinformation with respect for patient decision-making. Due to its innate antagonism, the paradigm of “physician paternalism” versus “patient autonomy” may not adequately capture the clinical relationship. The authors hypothesized that most patients would, in fact, prefer significant physician input as opposed to unopinionated information when making medical decisions. There is a lack of empirical data corroborating this in the United States. To that end, a survey was distributed to (...) 650 individuals through Amazon Mechanical Turk, of which 499 responses met pre-determined quality criteria. Most respondents believed their doctor's insight would be better than their own if injured or gravely ill. When asked to affirm preferences separately, a significantly higher proportion of respondents preferred guidance from their doctor when making medical decisions compared to being presented with unopinionated information ( p < 0.001). Encouragingly, 93.1% believed that the doctor's primary goal was their health. When asked directly to compare physician guidance to unopinionated information, 69.1% respondents stated they would prefer physician guidance. We found a consistent association between educational/economic background and affirmative responses ( p < 0.001), suggesting particular attention should be paid to patients that are disadvantaged with respect to these demographic factors. The belief in a shared goal, and a consistent preference for physician input, suggests that patients endorse a more collaborative view of the clinical dynamic than is suggested by the paternalism-autonomy paradigm. This pilot study suggests physicians should not be afraid to communicate conviction with regard to treatment decisions. (shrink)

RESUMEN Se analiza la relación entre las memorias inscritas en el cuerpo, el trauma y los recursos corporizados subjetivos y colectivos con los que cuentan las mujeres víctimas de violencia para reconstruir y resignificarse como personas dignas de credibilidad y agentes de cambio. Se refieren casos específicos de violencia sexual en Colombia y se expone la importancia de la creación de comunidades de confianza que propicien espaclos para la narración y escucha de los testimonlos de víctimas, la tramitación de conflictos (...) y nuevas vías de afrontamiento, a partir de los recursos que brinda la reinvención de hábitos corporizados en el arte. ABSTRACT The article analyzes the relation among memories inscribed in the body, trauma, and the subjective and collective embodied resources available to women victims of violence in order to reconstruct and resignify themselves as persons worthy of credibility and as agents of change. It discusses specific cases of sexual violence in Colombia and the importance of creating communities of trust that foster spaces for narrating and listening to the testimonies of victims, as well as for handling conflicts and exploring new ways of coping, on the basis of the resources provided by the reinvention of habits embodied in art. (shrink)

En los orígenes de la psicología humanista, diversos autores claves -entre ellos, Rogers- destacaron la importancia que la congruencia o autenticidad tiene para la salud integral de las personas. Tomando esta referencia como punto de partida, el autor examina lo que considera un momento crítico en la historia, teñido de escepticismo y cinismo, y sus manifestaciones en la vida actual. Finalmente, propone un modelo de autodesarrollo que considera tres niveles en cada ser humano: el nivel animal, el propiamente humano y (...) el divino. (shrink)