Necesitamos comprender la novedad de las migraciones contemporáneas para poder regularlas con criterios de justicia. Para ello, hemos de considerar la escala geopolítica global, la larga duración histórica y nuestro vínculo ecológico con la biosfera. Migran las plantas, los animales y los humanos, estos últimos por la violencia, la desigualdad y la degradación ambiental. El cambio climático es ya la principal causa de las extinciones de especies y de las migraciones humanas. Por eso, debemos instituir una justicia social y ambiental (...) global que proteja simultáneamente a los pueblos, a las generaciones venideras, a las especies y a los ecosistemas. (shrink)

Brian Cutter objected to the consequence argument due to its dependence on the principle that miracle workers are metaphysically impossible. A miracle worker is someone who has the ability to act in a way such that the laws of nature would be violated. While there is something to the thought that agents like us do not have this ability, Cutter claims that there is no compelling reason to regard miracle workers as metaphysically impossible. However, the paper contends that miracle workers (...) are indeed impossible according to well-known theories concerning the laws of nature. This result highlights the reliance of the consequence argument on a plausible premise, which is widely accepted by proponents of non-Humean views of laws. The paper also provides a way to explain away the intuition that miracle workers are possible, but this has the upshot that a recent, two-dimensional formulation of the consequence argument is unsound. (shrink)

David Hume’s historical thought was shaped before he even began writing the History of Great Britain in 1752. This article shows how Hume developed his historical thought in an attempt to combine two historical structures: the natural-jurisprudential conjectural history of the Treatise of Human Nature and the early eighteenth-century historical narratives of modern Europe that featured in his Essays. The Treatise’s conjectural history used the developmental categories “rude” and “civilised” to explain the origins of justice, government and the moral sentiment. (...) The narratives of modern Europe, in contrast, revolved around the historical categories “ancient” and “modern.” Hume’s historical thought was shaped by the attempt to merge those two structures into a single, coherent structure. The critical question concerned the relation between the ancient and the modern: was modern Europe merely a “revival” of classical antiquity? Or did it have new, “post-ancient” dimensions? The article shows how Hume gradually distanced classical antiquity from modern Europe, thereby creating space for exclusively modern concepts such as “civilised monarchies” and the narrative of modern civilisation that structured his History of England (1754–1762). The paper concludes by suggesting that this structure defined Enlightenment philosophical history, not just Hume’s version of it. (shrink)

Partindo de um descontentamento com o pensamento hegemônico no campo da educação, buscamos Deleuze para soprar novos ventos. Ele, no ABCDário, apresenta alguns comentários sobre sua experiência discente e docente. A partir destes aspectos destacados por ele, sobretudo quando a sua experiência docente, podemos repensar alguns lugares comuns na maioria dos discursos pedagógicos. Seu pensamento nos permite pensar novas categorias para tratar da educação e permite pensar uma docência nômade.

O artigo analisa, a partir sobretudo do pensamento de Hannah Arendt, o desafio que representa para a política “viver junto”. Embora a expressão origine-se com o ensaísta francês Roland Barthes, o objetivo do artigo é quadruplo: (1) apresentar seu fundamento ontológico na condição humana ou existencial de “ser-com”, ou seja, de ser junto aos outros, pensada desde Martin Heidegger; (2) descrever seu sentido político pela conjugação entre isonomia e diferença na forma da pluralidade pela qual cada pessoa pode aparecer singularmente (...) em atos e palavras, de acordo com uma liberdade frente a quaisquer predeterminações; (3) demonstrar como a recente situação da pandemia de Covid-19 radicalizou o impasse de viver junto – e separado – em sociedade, particularmente no caso do Brasil, colocando em relevo uma dimensão coletiva da liberdade pela interdependência entre os seres humanos; e (4) apontar a importância da forma de governo da república, mas também os perigos da sua fragilização nas democracias contemporâneas no que se refere à dificuldade de responder – como viver junto? (shrink)

The formation of the moral point of view in Bernard Williams’ work might be understood as taking place between two central concepts: the individual and the community. It is through the tension between these two poles that some form of knowledge is acquired. In Williams’ work, the individual virtue takes the name of authenticity, and the communitarian knowledge is, importantly, ethical confidence. A philosophical peer of Williams, Alasdair MacIntyre, has dealt with the same question, although in very different ways. They (...) are usually taken to be philosophical rivals in many respects, especially regarding their political views, their views on religion and their thoughts on Aristotle. But if we look deeper into their claims, we should discover that not only do they have similar ethical concerns, as their responses to those concerns are not, in essence, as different as they seem. My purpose with this paper, however, is not to deny the important differences between the two philosophers, but rather to make conspicuous Williams’ demanding ideas on the formation of the moral point of view by (1) connecting significant portions of his work and (2) contrasting his ideas with that of a philosophical “rival,” namely by interpreting MacIntyre’s own declarations on Williams’ work. It will stand out that both philosophers’ motivation to do ethics is to grant an equilibrium between the individual conscience and the moral knowledge that is acquired within a community. (shrink)

El mito de Antígona, tal y como lo contó Sófocles en su tragedia homónima, es uno de los más conocidos, reproducidos y representados que nos ha legado la Antigüedad Clásica. Desde su recuperación en la Europa cristiana en el siglo XVI, el mito fue reinterpretado en clave cristiana por los paralelismos que artistas y filósofos de distintas épocas encontraban entre Cristo y Antígona. Para poner a prueba tal idea, es necesario primero un estudio de las fuentes antiguas que nos informe (...) de si esta mutación de valores tuvo precedentes en los primeros siglos del cristianismo. Pero yendo más allá, es necesario abordar las nociones mitológicas, filosóficas y culturales que se desprenden de ambas narrativas para deducir si esta identificación es un lazo entre tradiciones religiosas o un capricho literario. (shrink)

El profesor Antonio Campillo reflexiona sobre la relación entre moral y política en la época de la creación de los Estados Modernos y de la secularización de lo político: «Pretendo ensayar más bien una lectura inmanente y una mutua confrontación de las tres obras mencionadas: La Utopía, el Príncipe y el Discurso de la servidumbre voluntaria. Porque me parece que entre las tres inauguran y delimitan, desde diferentes ángulos, el horizonte del pensamiento político moderno,. Tomadas así, en su mutua relación, (...) quizá sea más fácil entender el vínculo que las liga a la historia efectiva del siglo XVI; quizá podamos utilizarlas como un espejo, o mejor, como unas lentes a través de las cuales adquiere todo su relieve uno de los acontecimientos más importantes de ese siglo: el nacimiento del Estado Moderno». (shrink)

Este artigo tem como objetivo principal analisar o pensamento desenvolvido por Georges Canguilhem e Gilbert Simondon sobre dois conceitos principais: o conceito de organismo e de máquina. A intenção é de reconstruir, a partir das continuidades e descontinuidades entre os dois conceitos, o raciocínio desenvolvido pelos dois autores sobre esses temas na história da filosofia francesa do século passado. Assim, tomamos como escopo as obras La connaissance de la vie, publicada por Canguilhem em 1952 e a tese complementar de doutoramento (...) de Simondon, orientada por Canguilhem, Du mode d’existence des objets techniques, de 1958. A partir disso, o texto se divide em seis partes: uma introdução, onde damos as especificações de escopo e de análise, seguida pela primeira parte, onde analisamos os conceitos de pensamento, conhecimento, sujeito e objeto. Em seguida, na parte dois, analisamos os conceitos de máquina, mecanismo e motor, como utilizadas em Canguilhem, e os conceitos de indivíduo, elemento e conjunto técnico desenvolvidas por Simondon. A terceira parte se dedica a analisar a questão do autômato, bem como os conceitos de mecanismo e finalismo. A quarta parte desenvolve o conceito de organismo-máquina e os conceitos de potencialidade e de teleologia desenvolvidos principalmente em Canguilhem. Por fim, na conclusão, analisamos as aproximações e distâncias entre os dois autores, bem como a imagem do monstro e do robô. (shrink)

Este artigo discute como os conceitos de mediação e representação se articulam na reflexão de Carl Schmitt em alguns de seus primeiros escritos e preparam o terreno para a formulação da ideia de representação política em um de seus trabalhos mais conhecidos: Teoria da Constituição. O procedimento mediante o qual se traduz uma realidade amorfa ou um coletivo em forma de representação política se atém à noção de presentificar algo ausente ou tornar visível algo invisível. Toda ideia entra no mundo (...) empírico como hóspede forasteiro e para ganhar existência ou visibilidade necessita de uma decisão soberana pela sua representação. A finalidade deste estudo é explicar o modo pelo qual ocorre este procedimento. (shrink)

v. 1. Olhar sociológico pós-moderno -- v. 2. Insolúvel busca de solução -- v. 3. Felicidade possível.

Resenha de: CHAMAYOU, Grégoire. Teoria do drone. Tradução de Célia Euvaldo. São Paulo: Cosac Naify, 2015.

This paper raises a new form of speaker error objection to the analysis of disputes as metalinguistic negotiations in cases in which disputants reject that analysis. It focuses on an obvious but underexplored form of speaker error: speakers’ misattribution of contents both to others and to themselves. It argues that the analyses of disputes that posit this type of speaker error are uncharitable in three different ways: first, by portraying speakers as mistaken interpreters of their interlocutors; second, by portraying speakers (...) as uncharitable interpreters of their interlocutors; third, by portraying speakers who retract their claims as mistaken interpreters of their own prior utterances. Taken together, these unfavorable consequences weigh significantly against the plausibility of this type of analysis for the cases in question. (shrink)

In spite of the considerable development of research in the fields of business ethics and family business, a comprehensive review and integration of the area where both disciplines intersect has not been undertaken so far. This paper aims at contributing to the call for more research on family business ethics by answering the following research questions: What is the status of the current research at the intersection of business ethics and family business? Why and how do family firms differ from (...) non-family firms regarding business ethics? And, what are the key directions for further research? To answer these questions, this study combines a systematic approach for the selection of articles, resulting in a sample of 31 articles over 35 years, with a narrative review to analyze the literature. This paper finds that research on family business ethics is scarce but increasing and that family firms are considerably different from non-family firms regarding ethical issues. Particular stakeholders, goals, relationships, and practices are found to be the forces behind the peculiarity of family business ethics. Ultimately, research development on family business ethics is encouraged and future research directions flowing from the key findings and reflections of this review are provided. (shrink)

This article argues that curriculum work can benefit from signifiers of Bildung to promote democracy in public education. The argument is built on the premise that cultural and intellectual traditions that value Bildung presume a link between the inner cultivation of the individual and the development of better societies (Horlacher 2017). I start by presenting Mouffe’s (2000) democratic paradox and how pluralism is the defining feature of liberal democracies. Based on how curriculum work is a standard of public education (Hopmann (...) 1999), I state that the curriculum must formalise pluralism in education and convey the democratic paradox in educational terms. With reference to Laclau and Mouffe’s discourse theory, I then argue that such a laborious task can be achieved in the curriculum with the aid of signifiers of Bildung. Signifiers of Bildung are discursively empty and cannot acquire a definite meaning. Because of this, they make it possible to speak of the student and the society of liberal democracies while impeding a too narrow comprehension of what they are and ought to be. Therefore, to implement signifiers of Bildung in the curriculum can help establish both a standard of public education and limits to popular sovereignty. However, their use must undergo careful scrutiny, and teachers must remain free to interpret them. (shrink)

This book aims to enrich our understanding of the role the environment plays in processes of life and cognition, from the perspective of enactive cognitive science. Miguel A. Sepúlveda-Pedro offers an unprecedented interpretation of the central claims of the enactive approach to cognition, supported by contemporary works of ecological psychology and phenomenology. The enactive approach conceives cognition as sense-making, a phenomenon emerging from the organizational nature of the living body that evolves in human beings through sensorimotor, intercorporeal, and linguistic (...) interactions with the environment. From this standpoint, Sepúlveda-Pedro suggests incorporating three new theses into the theoretical body of the enactive approach: sense-making and cognition fundamentally consist of processes of norm development; the environment, cognitive agents actually interact with, is an active ecological field enacted in their historical past; and sense-making occurs in a domain consisting of multiple normative dimensions that the author names enactive place. (shrink)

We explore Peirce’s pragmatic conception of sign action, as a distributed and emergent view of cognition and exemplify with the emergence of classical ballet. In our approach, semiosis is a temporally distributed process in which a regular tendency towards certain future outcomes emerges out of a history of sign actions. Semiosis self-organizes in time, in a process that continuously entails the production of more signs. Emergence is a ubiquitous condition in this process: the translation of signs into signs cannot be (...) inferred from the properties of the components of a semiotic triad alone, but has to take into account a complex interaction between a micro-semiotic and macro-semiotic level of description. This interaction can be understood as an interplay of potentialities and tendencies, or upward constitutive determinative relations and downward selective determinative relations. According to this view, emergence is a central defining condition of processes of meaning. Ballet is a sign in action. The emergence of classical ballet is a self-regulatory process, in which a system of different kinds of cognitive artifacts (musical, bodily/motor, spatial/architectonic) and agents obtained a stable semiotic relation throughout many phases of development between the 16th and the 19th Century. One case is the development of the verticality of dance in classical ballet as a semiotic relation connecting proscenium arch stages, dancing bodies, and audiences. This development is micro-semiotically determined by the spatial constraints of the proscenium arch stage, and macro-semiotically determined by a historical construction of the dancing body as a sign within a network of semiotic chains, such as the intersemiotic regulation of body of the dancer by principles coming from painting. This is not only the emergence of actual meaning, but also the emergence of an open-ended field of potential and general meanings, an autonomous tendency of development. To say that ballet, as sign action, emerges, is to say that cognitive artifacts such as dancer’s bodies, stages and audience’s point of view, musical compositions, costumes, all sorts of supporting institutions, etc, constitute a niche for sign action, interacting according to tendencies of development that didn’t exist before. (shrink)

No artigo A Negação Fregeana do Número 2 (2008), Greimann argumenta que a negação fregeana do número 2, presente no final do sexto parágrafo de Grundgesetze (1893, 1903), não envolve nenhum absurdo ainda que, segundo ele, seja uma negação do número 2 como um termo singular. Meu ponto aqui é mostrar que, na passagem em questão, Frege não necessariamente nega o número 2 como um termo singular, mas apenas exemplifica a possibilidade de se negar o emprego do número 2 como (...) uma classificação de outro objeto numa sentença falsa. (shrink)

We introduce a new class of real-valued monotones in preordered spaces, injective monotones. We show that the class of preorders for which they exist lies in between the class of preorders with strict monotones and preorders with countable multi-utilities, improving upon the known classification of preordered spaces through real-valued monotones. We extend several well-known results for strict monotones (Richter–Peleg functions) to injective monotones, we provide a construction of injective monotones from countable multi-utilities, and relate injective monotones to classic results concerning (...) Debreu denseness and order separability. Along the way, we connect our results to Shannon entropy and the uncertainty preorder, obtaining new insights into how they are related. In particular, we show how injective monotones can be used to generalize some appealing properties of Jaynes’ maximum entropy principle, which is considered a basis for statistical inference and serves as a justification for many regularization techniques that appear throughout machine learning and decision theory. (shrink)

El presente trabajo trata de ofrecer una posibilidad de abordaje de la perspectiva de género en 2º de la ESO mediante el recurso a las Novelas ejemplares de Cervantes como base para la aplicación del Flipped Classroom y del Aprendizaje Basado en Proyectos. Todo ello se aborda desde la consideración de que es posible cambiar las relaciones de género en la enseñanza mediante la didáctica crítica y mediante el tratamiento de las diferencias de género como constructos sociales y culturales.

La Orientación Educativa en la Enseñanza Reglada.

A obra de Suely Rolnik traz para o debate filosófico contemporâneo a possibilidade de pensar os dias de hoje a partir de conceitos psicanalíticos e filosóficos. O livro em si não trata especificamente a área da educação, mas o fio condutor criado pela autora, o que ela denomina de descolonização do inconsciente, bem como a prática micropolítica que se dá sobre os processos de subjetivação e os demais conceitos apresentados: pulsão, linguagem, desejo, imaginação, criação, afetos e outros; são absolutamente relevantes (...) para a propositura de uma educação revolucionária e contemporânea. (shrink)

Journal Name: Semiotica Issue: Ahead of print.

The main purpose of this work is to provide a semiotic ontology for redescription of active cognitive externalism, recently developed by the paradigm 4E (embodied, embedded, enactive, extended cognition). In our approach, distributed cognitive systems (DCSs) are described as semiosis, signs in action. We explored the relationship between semiosis and cognition, as conceived by C. S. Peirce, in association with the notion of distributed cognitive system (DCS). We introduce Peircean externalist approach with an emphasis on the notion of temporal distribution (...) of semiosis, and describe DCSs, and their elements, as “sign in action”. To develop this argument, we describe an example of DCS -- verbal-musical improvisation of repente, repentismo, or viola singing. It is a phenomenon of verbal-musical improvisation that takes the form of a challenge in versified oral poetry. We describe the phenomenon as the embodiment of the formal structure of a cognitive task and an inferential process. This embodiment corresponds to a semiotization of the repente performances as DCSs. The temporally distributed tendency of repentismo organizes the DCS as a system that performs metasemiotic experiments on the action of signs. (shrink)

The following paper puts the history of race and colonialism in conversation with the history of the concept of energy. The objective is to understand what a critical decolonial perspective can teach us about the central role that energy plays in western culture, materially and epistemologically. I am interested in how this approach to political, epistemological, and ontological questions demands that we reconceptualize energy to account for the historical particularity of the concept and the phenomena of history and intersubjectivity, which (...) are eschewed in a purely materialistic and quantitative conception of energy. We will see how energy has been complicit in the racialization of black and indigenous bodies, and how the privileged place that the concept of energy has occupied in the canon of western physics has served to obscure the theological, metaphysical, and cultural assumptions that constitute it. (shrink)

No hubo que esperar el Renacimiento florentino para que se produjera una revolución en la concepción del artista. Casi un siglo antes, en 1359[1], el escultor Andrea Orcagna esculpió un discreto medallón, situado en un ángulo inferior del tabernáculo de la iglesia de Orsanmichele en Florencia[2] que constituye todo un manifiesto visible sobre el nuevo estatuto del artista y su misión: en aquél se asoma, en medio de un pequeño marco trilobulado, una figura femenina con un gran compás de dos (...) puntas en la mano, muy visible (el objeto puede tener más de setenta centímetro de alto), que una inscripción identifica como la Templanza (en griego Sôphrosyne). Se trata de una alegoría de una de las cuatro virtudes cardinales cristianas (las que daban acceso a los cardines, las juntas de las puertas del cielo), junto con la Prudencia, la Justicia y la Fortaleza, tomadas en último término de la “teología” (o lista de virtudes necesarias para la vida del alma) platónica -una de las grandes aportaciones de Platón a la comprensión y la importancia de de la vida interior-. (shrink)