The aim of this study is to offer a reflection on the theory of knowledge of Francisco Suárez and his nominalism in the light of Sextus Empiricus’ sceptical thought in his Outlines of Pyrrhonism. It is Sextus who allows us to compare the epistemology of Suárez with a dynamic system of knowledge. With this in view, in the first place, I examine Sextus’s scepticism and Suárez’s nominalist ontology. In the second place, I analyse the mental representation as conceived by Sextus (...) in analogy with the formal and objective concepts of Suárez, and I also discuss the concept of relation in both authors. Finally, I proceed to examine the concept of belief inasmuch as certain restrictions in the configuration of our judgements are manifest and recognized. (shrink)

Dorian Gray pays a hefty price for years of sin and vice in this completely unabridged edition of The Picture of Dorian Gray.

Arguments analogous to those found in the late medieval theory of the king’s two bodies, popularized by Ernst Kantorowicz, were resurrected in early nineteenth-century constitutional theories of the moderating powers of monarchy. Post-revolutionary French liberal thought, echoed by its Portuguese counterpart, rediscovered the virtues of the institution of royalty, notably the immaterial and immortal body of the king. This rediscovery was prompted by the uncertainties of different national political contexts which made many contemporaries believe it desirable to integrate restored monarchies (...) within modern constitutional models for state stability. This first occurred with the Bourbons’ return to post-Napoleonic France and the restoration of the monarchy in 1814, and then with the Braganza royal family’s return to Portugal in 1821 after thirteen years of rule from Brazil. Using arguments similar to those previously made in late medieval European political and legal thought, French and Portuguese liberals developed a theory of the king’s two powers, according to which the monarch at once exercised a moderating power, defined by the abstract institutional nature of the king’s person, and an executive power, embodied within his physical person. This conceptualization of royal duality was intended to make it possible to delegate executive power to ministers, leaving the king only the attributes of a largely symbolic power. Liberals thereby hoped to confine the monarch to his purely institutional body in a de-politicized constitutional role. (shrink)

Reconstruction is a central notion in Dewey’s account of inquiry and in his metaphilosophical commitments. In his work, Dewey made a call for reconstruction of philosophy, in the reconstruction of central notions of the discipline, like knowledge, logic, truth, the good, reason, and experience. Inquiry itself is reconstructive, according to Dewey, involving the transformation of an indeterminate situation into one which is determinate and understood. Dewey’s philosophical views should therefore be of interest to those taking part in the recent turn (...) towards revisionary philosophical methodologies, like conceptual engineering, explication, and amelioration. In light of the recent developments in revisionary methodologies, I aim to explore Dewey’s conception of concepts in relation to the conceptual engineering literature, suggesting that it provides a useful conception of concepts for conceptual engineering, and to suggest a Deweyan model of philosophical inquiry where concepts are the objects of inquiry. In both cases, I hope to show a productive interaction between Dewey’s ideas and contemporary discussions of conceptual engineering. (shrink)

An individual's health, genetic, or environmental-exposure data, placed in an online repository, creates a valuable shared resource that can accelerate biomedical research and even open opportunities for crowd-sourcing discoveries by members of the public. But these data become “immortalized” in ways that may create lasting risk as well as benefit. Once shared on the Internet, the data are difficult or impossible to redact, and identities may be revealed by a process called data linkage, in which online data sets are matched (...) to each other. Reidentification, the process of associating an individual's name with data that were considered deidentified, poses risks such as insurance or employment discrimination, social stigma, and breach of the promises often made in informed-consent documents. At the same time, re-ID poses risks to researchers and indeed to the future of science, should re-ID end up undermining the trust and participation of potential research participants. The ethical challenges of online data sharing are heightened as so-called big data becomes an increasingly important research tool and driver of new research structures. Big data is shifting research to include large numbers of researchers and institutions as well as large numbers of participants providing diverse types of data, so the participants’ consent relationship is no longer with a person or even a research institution. In addition, consent is further transformed because big data analysis often begins with descriptive inquiry and generation of a hypothesis, and the research questions cannot be clearly defined at the outset and may be unforeseeable over the long term. In this article, we consider how expanded data sharing poses new challenges, illustrated by genomics and the transition to new models of consent. We draw on the experiences of participants in an open data platform—the Personal Genome Project—to allow study participants to contribute their voices to inform ethical consent practices and protocol reviews for big-data research. (shrink)

In spite of the considerable literature nowadays existing on the issue of the moral exclusion of nonhuman animals, there is still work to be done concerning the characterization of the conceptual framework with which this question can be appraised. This paper intends to tackle this task. It starts by defining speciesism as the unjustified disadvantageous consideration or treatment of those who are not classified as belonging to a certain species. It then clarifies some common misunderstandings concerning what this means. Next, (...) it rejects the idea that there are different kinds of speciesism. Such an idea may result from confusion because there are (1) different ways in which speciesism can be defended; and (2) different speciesist positions, that is, different positions that assume speciesism among their premises. Depending on whether or not these views assume other criteria for moral consideration apart from speciesism, they can be combined or simple speciesist positions. But speciesism remains in all cases the same idea. Finally, the paper examines the concept of anthropocentrism, the disadvantageous treatment or consideration of those who are not members of the human species. This notion must be conceptually distinguished from speciesism and from misothery (aversion to nonhuman animals). Anthropocentrism is shown to be refuted because it either commits a petitio principia fallacy or it falls prey to two arguments: the argument from species overlap (widely but misleadingly known as “argument from marginal cases”) and the argument from relevance. This rebuttal identifies anthropocentrism as a speciesist view. (shrink)

I argue that a standard formulation of hinge epistemology is host to epistemic relativism and show that two leading hinge approaches (Coliva’s acceptance account and Pritchard’s nondoxastic account) are vulnerable to a form of incommensurability that leads to relativism. Building on both accounts, I introduce a new, minimally epistemic conception of hinges that avoids epistemic relativism and rationally resolves hinge disagreements. According to my proposed account, putative cases of epistemic incommensurability are rationally resolvable: hinges are propositions that are the objects (...) of our belief-like attitudes and are rationally revisable in virtue of our overarching commitment to avoid systematic deception in our epistemic practices. (shrink)

In attempting to debunk moral realism through an appeal to evolutionary facts, debunkers face a series of problems, which we label the problems of scope, corrosiveness, and post‐hoc justification. To overcome these problems, debunkers must assume certain metaphysical or epistemological positions, or otherwise pre‐establish them. In doing so, they must assume or pre‐establish the very conclusion they seek in advancing the argument. This means that such debunking arguments either beg the question against the moral realist or are undermined as standalone (...) metaethical arguments. (shrink)

This paper presents some of the most promising ways wild animals are currently being helped, as well as other ways of helping that may be implemented easily in the near future. They include measures to save animals affected by harmful weather events, wild animal vaccination programs, and projects aimed at reducing suffering among synanthropic animals. The paper then presents other ways of helping wild animals that, while noncontroversial, may reduce aggregate suffering at the ecosystem level. The paper argues that impracticability (...) and normative objections against reducing wild animal suffering fail against these ways of helping wild animals. (shrink)

Experimental studies show that some corvids, apes, and rodents possess a common long-term memory system that allows them to take goal-directed actions on the basis of absent spatiotemporal contexts. In other words, evidence supports the hypothesis that Episodic Memory —far from being uniquely human— has evolved as a cross-species meaning making system. However, within this zoosemiotic breakthrough, neurocognitive studies now struggle characterizing the relations between teleological factors and phenomenological factors that would account for the episodic behavior displayed by these living (...) beings. Within such field, this paper identifies four epistemological gaps —the ‘Nagelian’, ‘de Waalian’, ‘Chomskyan’, and ‘semiotic’ gaps—, making a case for the need of a future biosemiotic model of Alloanimal Episodic Memory to come into the equation. As a whole, I conclude that experimental developments in AEM research, and philosophical advancements in biosemiotics could converge through the concept of semiosis. Introducing the latter would account for animal episodic agency as a causal influence and continuity between the above relations, outclassing the reductionist and Cartesian separation between ‘external’ bodily behavior and ‘internal’ computational operations. (shrink)

ABSTRACTColin Hay's constructivist institutionalism and Vivien A. Schmidt's discursive institutionalism are two recent attempts to theorize ideas as potential explanations of institutional change. This new attention to the causal role of ideas is welcome, but Hay and Schmidt do not take into consideration the constitutive and structural aspects of ideas. Instead they reduce ideas to properties of individual conscious minds, scanting the respects in which ideas are intersubjectively baked into the practices shared by individuals. This aspect of ideas—arguably, the institutional (...) side of ideas—is developed in post-structuralist thought, which therefore demands a place in ideational research. (shrink)

The argument from relevance expresses an intuition that, although shared by many applied ethicists, has not been analyzed and systematized in the form of a clear argument thus far. This paper does this by introducing the concept of value relevance, which has been used before in economy but not in the philosophical literature. The paper explains how value relevance is different from moral relevance, and distinguishes between direct and indirect ways in which the latter can depend on the former. These (...) clarifications allow the argument to explain in detail how we can make two claims. The first one is that being a recipient of value should be the only criterion for full moral considerability. This follows if we accept that value relevance should determine, directly or indirectly, moral relevance. The second claim is that, given what the main theories of wellbeing imply regarding what entities can be recipients of value, sentience is both a sufficient and a necessary criterion for full moral considerability. The paper argues that this conclusion stands even if we hold views that consider other values different from sentience. (shrink)

Considering the case of Juan de Vilanova y Piera, often celebrated as the first scientist to accept the prehistoric antiquity of palaeolithic paintings, we explore some of the problems related to the concept of ‘precursor’ in the field of the history of science. In the first section, we propose a brief history of this notion focusing on those authors who have reflected critically on the meaning of predecessors. In the second section, the example of Vilanova illustrates the ways in which (...) historians of science have created precursors. From the vantage of modern science, precursors have traditionally been defined as those who first indicated or announced ideas or theories later accepted by the scientific community. As a result, they have been represented as ‘heroes’ struggling hard to defeat the ignorance of their time. As the case of Juan de Vilanova illustrates, this traditional view is unsatisfactory in many ways. For this reason we consider in the third section a number of methodological strategies to promote a more adequate approach to pioneers. In particular, we suggest that the best way to surmount hagiographical approaches to past scientists is to put them in their own intellectual and historical contexts. (shrink)

Este texto introduz a tradução do discurso de intitulado "Sobre os números transfinitos" ("Über transfinite Zahlen"), proferido por Henri Poincaré em 27 de abril de 1909, na Universidade de Göttingen. Após uma breve apresentação do pensamento do autor acerca dos fundamentos da aritmética, procura-se citar os aspectos mais relevantes da chamada crise dos fundamentos da matemática, para então introduzir a reformulação do conceito de predicatividade aventada no referido discurso sobre números transfinitos, contribuição compreendida como um recurso teórico necessário para a (...) superação dos paradoxos relativos à teoria dos conjuntos. Com isso, pretende-se evidenciar o papel central do texto publicado nesta edição para o desenvolvimento da concepção matemática de Henri Poincaré. This article provides an introduction to the translation of the lecture entitled "On transfinite numbers" ("Über transfinite Zahlen"), given by Henri Poincaré at the University of Göttingen on April 27, 1909. Following a short presentation of Poincaré's views on the foundations of arithmetic, it identifies the aspects of the so-called crisis of the foundations of mathematics that are most relevant for understanding his reconstruction of the concept of predicativity, which is intended to be a theoretical resource that may overcome the paradoxes of set theory. In doing so, the article highlights the central role of this text in the process of maturation of Poincaré's views on the foundations of mathematics. (shrink)

El presente artículo pretende dar a conocer de manera general pero completa el pensamiento del filósofo y crítico italiano Giorgio Colli acerca del origen de la filosofía griega. Poniendo especial atención al paradigma nietzscheano de lo apolíneo, Colli considera el origendel logos racional en los sabios de la época arcaica a partir de la interpretación del oráculo de Apolo que seresenta a los hombres como un enigma. De este origen nacerán las dos características básicas del pensar arcaico que después se (...) plasmarán en la filosofía:su carácter polémico y su carácter destructivo. (shrink)

Scientists strive to understand the world. Traditionally, philosophers of science have thought that this is a matter of constructing explanations, based on theories and laws, thereby gaining understanding of phenomena by explaining them. This thesis takes a radically different approach, instead relating the notion of understanding to the activities that scientists perform. Scientific understanding is not just a matter of representing or explaining the world, but a matter of practical and intelligent doing. Philosophers of science have continued to sell short (...) the project of making sense of scientific understanding, limiting their views to the articulated and well-formed products of inquiry, like theory and explanation. In taking a pragmatist approach to the epistemology of understanding, I reorientate our theorising about understanding from products to processes, and from explanations to methods and concepts. I thereby provide an ecumenical account of scientific understanding that can accommodate the dynamics and heterogeneity of scientific practice. In Chapter 1, I argue against the dominant focus on explanatory understanding in philosophy of science, thereby making room for my own account of operational understanding. Chapter 2 provides an account of how concepts are essential constituents of understanding. Concepts frame entities so that scientists can think and talk about and interact with them intelligently. Chapter 3 gives an account of understanding-how, through my notion of operational understanding, which relates to the methods that structure and guide successful performances of activities. In Chapter 4, I take up the task of describing the psychology of understanding, the kind of state that understanding is, which I argue is accounted for in terms of skill. In Chapter 5, I develop an account of how cognitive devices — tools for thinking, like models and thought-experiments — facilitate and produce understanding. (shrink)

Biblical ethics -- The insights of history.

The use of the concept of moral status is commonplace today in debates about the moral consideration of entities lacking certain special capacities, such as nonhuman animals. This concept has been typically used to defend the view that adult human beings have a status higher than all those entities. However, even those who disagree with this claim have often accepted the idea of moral status as if it were part of an undisputed received way of thinking in ethics. This paper (...) argues that the use of this concept, however common, distorts our understanding of how to behave towards different individuals in different circumstances. When moral status is identified with the interest in living or the capacity for well-being, it becomes an arbitrary and irrelevant criterion. When it is used as a synonym of moral consideration or considerability, in a way that is compatible with the principle of equal consideration, it becomes trivial and confusing. When used, instead, to defend the unequal moral consideration of interests of equal weight, it has several implausible implications. In particular, the claim that unequal status is justified because of the value of cognitive capacities implausibly entails that our exercising those capacities should have priority over the promotion of our wellbeing. The idea of full moral status is also problematic as it implies the possibility of status monsters. In addition, its use is based in a misconceived way of what it would really entail to have a full status by virtue of having rational capacities. The paper concludes that we have strong reasons to abandon the concept of moral status altogether. (shrink)

ABSTRACT The technocratic dimension of government—its reliance upon knowledge claims, usually in scientific guise—is of great importance if we wish to understand modern power and governance. In Power Without Knowledge: A Critique of Technocracy, Jeffrey Friedman investigates the often-overlooked question of the relationship between technocratic knowledge/power and ideas. Friedman’s contribution to our understanding of technocracy can therefore be read as a contribution to governmentality studies, one that introduces the possibility of adding normative solutions to this critical tradition.

Oscar Masotta (Buenos Aires, 1930- Barcelona, 1979) is all but forgotten now, except perhapsin the field of Lacanian studies. This is because in the 1970s,Masotta would challenge the master psychoanalyst on hisown turf, creating his own post-Lacanian school of psychoanalysisin Barcelona. But in 1965, aged just 27, Masottataught at the University of Buenos Aires, lectured at theDi Tella, and edited a book series on communication andmedia. A product of the newly open post-Perón era." Page 91.. This is the first (...) exhibition organized with materials from the archive Juan Acha, and includes reactivations of non-object-based art and artistic documentation. (shrink)

Many people think we should refrain from intervening in nature as much as possible. One of the main reasons for thinking this way is that the existence of nature is a net positive. However, population dynamics teaches us that most sentient animals who come into existence in nature die shortly thereafter, mostly in painful ways. Those who survive often suffer greatly due to natural causes. If sentient beings matter, this gives us reasons to intervene to prevent such harms. This counterintuitive (...) conclusion can be opposed by arguing that we should not care about nonhuman animals; that other values, such as the existence of certain ecosystemic relations or of untouched wild areas, count for more than the interests of sentient beings; or that intervention in nature cannot succeed. There are, however, strong reasons to reject these claims and to support significant intervention in nature for the sake of animals, despite our deep-rooted intuitions to the contrary. (shrink)

Colin Hay’s and Vivien Schmidt’s responses to my previous critical engagement with their respective versions of neo-institutionalism raise the issue of how scholars may account for the ideational power of political processes and how ideas may generate both stability and change. Even though Hay, Schmidt, and I share a common philosophical ground in many respects, we nevertheless diverge in our views about how to account for ideational power and for actors’ ability to navigate a social reality that is saturated with (...) structures and meaning. There continues to be a need for an analytical framework that incorporates discourse and a constitutive logic based upon the power in ideas. Post-structural institutionalism (PSI) analyzes discourse as knowledge claims by means of the concept of a constitutive causality, analytically identified in respect to institutions, such that the substantive content of ideas/discourse provides ideational power and generates immanent change. (shrink)

The argument from species overlap has been widely used in the literature on animal ethics and speciesism. However, there has been much confusion regarding what the argument proves and what it does not prove, and regarding the views it challenges. This article intends to clarify these confusions, and to show that the name most often used for this argument (‘the argument from marginal cases’) reflects and reinforces these misunderstandings. The article claims that the argument questions not only those defences of (...) anthropocentrism that appeal to capacities believed to be typically human, but also those that appeal to special relations between humans. This means the scope of the argument is far wider than has been thought thus far. Finally, the article claims that, even if the argument cannot prove by itself that we should not disregard the interests of nonhuman animals, it provides us with strong reasons to do so, since the argument does prove that no defence of anthropocentrism appealing to non-definitional and testable criteria succeeds. (shrink)

Insofar as development implies economic growth, the term 'sustainable development' appears to some as a contradiction in terms. However, such conclusions still lack a thorough examination of the conceptual structure of the two terms between which there is a purported contradiction. In order to address this issue, the present paper scrutinises some of the assumptions which underwrite the ideologies of sustainability and of development. It is argued that there are key assumptions which both ideas have in common, and that sustainable (...) development is thus perfectly coherent on a conceptual level. It is alternatives which retain either term (such as 'sustainable degrowth') that are embroiled in paradox. The paper then examines two concepts for criticising the ideology of economic growth in other terms: dépense and conviviality. It is argued that the latter is preferable to the former for the purpose of developing post-sustainable critiques of growth. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Why Theory?Oscar Martín (bio) and Simone Pinet (bio)Theory is, of course, a medieval word, brought from Greek into Latin from a common root (theastai) that also gives us theater, linked through shared meanings related to speculation, contemplation, and so forth. It is used in the Bible, and its English modern use, according to the Oxford english dictionary, probably comes from a medieval Latin translation of Aristotle. The dictionary (...) does not direct us to any specific translation, but prompts us to compare with Italian and, of course, French usage. In French, however, the word théorie was not used until quite late. In fact, it appeared for the first time in French in a 1584 translation of Antonio de Guevara, the famous Spanish court preacher and man of letters whose oeuvre was translated, imitated, and plagiarized in France, Italy, Germany, and England during the sixteenth century. In Spanish, the word theoria had begun its vernacular life a few years before in the writings of Fernando de Herrera.Theoria is already documented by Antonio de Nebrija’s Vocabulario español-latino of 1495, listed between “speculation” and “species” and designating the contemplative and the art of speculation, from theory to the perception of its quality. It is appropriate that Spanish would give theory to the West, sharing with it a point of view or, better, a series of perspectives or miradores, as María Rosa Menocal would call them, from which to look back into or beyond cultural and literary practices [“Visions of al-Andalus”]. For Medieval Iberia was, as this collection of essays purports to be, not a space or a history but a shifting and fluid gaze on the conflicting world surrounding the different literary and cultural works dealt with in this issue.Reluctant at best, and most of the time resentful of theoretical approaches to the study of literature and culture, medievalism found in Hispanism a surprising and most loyal ally. If in most Spanish departments critical theory pushed its way into the study of later periods, to the point that today even the mourning itself (or celebration) of the agony of theory is done from a theoretical standpoint, Hispanomedievalism remained suspicious longer, and sharpened its words on statistics and “scientific” claims to authority. Its close relationship to historical research, however, also made this philology vulnerable to the practices of interpretation. And it is as a will to interpretation that theory has managed to place itself within and outside the criticism of medieval Iberian literature and culture in insightful and renewing ways—including collective projects similar to the present one. Marina Brownlee’s contribution to this volume in this sense offers a most telling guiding thread of this continued approach to the discipline, which she helped revitalize through her participation in the project the new Medievalism. More recently, Josiah Blackmore and Gregory Hutcheson, also contributing to the present volume, sparked a lively debate, as showcased in a forum published by La corónica, with their project Queer iberia: sexualities, cultures, and crossing from the Middle ages to the renaissance. But a host of monographs and single-authored books in recent years have come to inhabit and enliven medieval studies as Hispanism has grown into the most important area of foreign language studies. [End Page 3]Theories find themselves in the articles for this special issue by way of a development from within. There is no application, no rigid use of conceptual frameworks to revisit texts, but an interior process of thought on and through the texts and cultural practices analyzed that produces theoretical insights. While a variety of methodologies and theoretical positionings can be identified, both explicitly and not, from speech-act theory to deconstruction, from Žižek to Badiou, postcolonialism to politics, these seem to emerge from within, as if the obvious result of the need to think questions posed from slightly different standpoints than they have been up until now. All of the articles reflect on very well-known texts and periods, pondering about a discipline, its methodologies, even the nature of its object of study. These articles do not dismiss previous work, but they do bring it under a new light.At a... (shrink)

Background:Dignity experience in the daily lives of people living with dementia is influenced by their relational interactions with others. However, literature reviews show that knowledge concerning crucial interactional qualities, preserving their sense of dignity, is limited.Aim:The aim of this study was to explore and describe crucial qualities of relational interactions preserving dignity experience among people with dementia, while interacting with family, social network, and healthcare professionals.Methodology:The study was founded upon Gadamer’s philosophical hermeneutics, and an exploratory design employing qualitative research interviews (...) was conducted.Participants and research context:A total of 11 individuals diagnosed with mild to moderate dementia, living in their own homes, were recruited from two Hospital Memory Clinics in Norway.Ethical considerations:In recruiting persons with dementia as study participants, sensitivity toward their life history, autonomy, integrity, relationships, and dignity is essential. These standards, and the ethical principles of moral sensitivity to their vulnerability, doing no harm, showing justice, and respecting their personal utility, guided our research.Results:Three main interactional qualities preserving the participants’ dignity experience were found: Experiencing love and confirmation; experiencing social inclusion and fellowship; experiencing humane warmth and understanding within a caring culture, while being met as an equal human being. A total of 10 sub-qualities were identified within these 3 main qualities.Discussion and final considerations:Dignity experience among the participants was preserved when certain interactional qualities were present in their interactions with family, social network, and healthcare professionals. While supporting some of the findings of previous studies, this study adds new knowledge on the subject. Knowledge of relational interactions toward preserving dignity experience should be a fundamental part of future dementia care practice. Based on the results of this study, an empirical–theoretical model was developed for this purpose. (shrink)

The term “speciesism” has played a key role in debates about the moral consideration of nonhuman animals, yet little work has been dedicated to clarifying its meaning. Consequently, the concept remains poorly understood and is often employed in ways that might display a speciesist bias themselves. To address this problem, this article develops a definition of speciesism in terms of discrimination and argues in favor of its advantages over alternative accounts. After discussing the key desiderata for a definition of discrimination (...) in general and speciesism in particular, a wide and evaluative account of speciesism is presented. According to it, speciesism is unjustified consideration or treatment of those who are not classified as belonging to a certain species. The article then discusses rival accounts, namely narrow and descriptive definitions of speciesism. The article argues that such accounts are problematic as they overly restrict the scope of phenomena that can be identified as speciesist and disrupt the continuity with other forms of discrimination such as racism and sexism. (shrink)

"A subtly telling blow to the old-timey distinction between philosophy and literature, a distinction that still persists in practice, despite many overly ideological campaigns to revise it. He, too, talks a lot about theory and ideology, but he shows in practice the wonderful complexities of the interplay of rhetoric and philosophy. Furthermore, he shows how this interplay helped to fabricate the many textures of eighteenth-century life. Kenshur's is the first comprehensive 'cultural history' that actually takes pleasure in the rich, interdisciplinary (...) exchanges of the era."--Kevin L. Cope, author of "Criteria of Certainty" "This is an important book. It is provocative at many turns regarding the individual texts studied, and sees them in not simply untraditional but counter-traditional, yet quite well-substantiated, ways. The book may be still more important on account of its strong, reasoned, poised challenge to theoretical orthodoxies ranging from Foucault to New Historicism to Stanley Fish's idea of interpretive communities."--Frederick M. Keener, author of "The Chain of Becoming". (shrink)

Exigencias académicas de distintas disciplinas (Historia, Filología, Historia del Arte…) generan unas barreras de contenidos que divergen con la experiencia de la etapa abordada, donde esas fronteras fueron inexistentes. El presente artículo relata un ejercicio didáctico innovador, atento a un enfoque metodológico inspirado en el triángulo de expresión medieval definido por Paul Zumthor. Se diseña una estrategia para dar a conocer una historia de la cultura en relación con dos figuras de gran relevancia durante la Baja Edad Media en el (...) continente europeo, Vicente Ferrer (c.1350-1419) y Bonifacio Ferrer (c.1355-1417). (shrink)

El presente trabajo es un resumen de los resultados preliminares obtenidos por el autor en el marco de un estudio sistemático de sistemas modales y deónticos de base para consistente. Se exponen consideraciones sobre la no-trivialidad y sus diferencias con el concepto de consistencia. Se da una exposición sobre algunas de las razones por las cuales una base para consistcnte es la más natural para lógicas deónticas y afines.

I argue against the Standard View of ignorance, according to which ignorance is defined as equivalent to lack of knowledge, that cases of environmental epistemic luck, though entailing lack of knowledge, do not necessarily entail ignorance. In support of my argument, I contend that in cases of environmental luck an agent retains what I call epistemic access to the relevant fact by successfully exercising her epistemic agency and that ignorance and non-ignorance, contrary to what the Standard View predicts, are not (...) modal in the sense that knowledge is. After responding to objections, I conclude by sketching an alternative account of ignorance centered on the notions of epistemic access and epistemic agency. (shrink)