Este artigo possui a finalidade de apresentar as correlações entre a filosofia como forma de vida e as insurreições dos governados a partir de uma leitura foucualtiana em torno da ontologia histórica de nós mesmos. Num primeiro momento, procura-se estabelecer uma leitura acerca da problematização empreendida por Foucault em torno da biopolítica compreendida como governo da vida na nossa modernidade a partir da formação de certos dispositivos de controle e de assujeitamentos através da articulação entre as estratégias de saber, das (...) práticas de poder e dos processos de subjetivação. Já o segundo momento é dedicado a pensar os traços fundamentais da parresía como prática aletúrgica de uma manifestação cínica do escândalo da verdade. As considerações finais são dedicadas a pensar, a partir de Foucault, as experiências éticas a partir de uma dimensão ontológica cuja atitude é a sublevação de forças necessárias para a produção de novas práticas de liberdade. (shrink)

Nosso ensaio procura explorar as relações entre o cuidado de si e a experiência de uma ética originária no contexto da hermenêutica. Num primeiro momento apresentamos os desdobramentos do cuidado de si e os exercícios espirituais da filosofia antiga a partir das contribuições dos pensamentos de Foucault e Hadot. Esses dois intelectuais elaboram uma contextualização desse princípio como uma relação entre o cuidado de si e os exercícios espirituais compreendidos como um trabalho do sujeito sobre si mesmo no que se (...) refere à problemática a partir das correlações entre os processos de subjetivação e o acesso à verdade O segundo momento deste ensaio é dedicado a elaborar uma leitura sobre a hermenêutica compreendida como uma experiência de uma ética originária baseados nas contribuições de Gadamer, Heidegger e Schmidt. Nossas considerações finais são dedicadas a pensar um olhar sobre as relações entre o cuidado de si e a hermenêutica para explorarmos as nuances de uma retomada de uma ética originária a partir de uma analítica sobre o _ethos_ compreendido como a morado do Ser, desdobrada em novas formas ou processos de subjetivação. (shrink)

Evaluative judgments imply positive or negative regard. But there are different ways in which something can be positive or negative. How do we tell them apart? According to Evaluative Sentimentalism, different evaluations (e.g., dangerousness vs. offensiveness) are grounded on different emotions (e.g., fear vs. anger). If this is the case, evaluation differentiation requires emotional awareness. Here, we test this hypothesis by looking at alexithymia, a deficit in emotional awareness consisting of problems identifying, describing, and thinking about emotions. The results of (...) Study 1 suggest that high alexithymia is not only related to problems distinguishing emotions, but also to problems distinguishing evaluations. Study 2 replicated this latter effect after controlling for individual differences in attentional impulsiveness and reflective reasoning, and found that reasoning makes an independent contribution to evaluation differentiation. These results suggest that emotional sensibilities play an irreducible role in evaluative judgment while affording a role for reasoning. (shrink)

In a recent paper in this journal, David Chalmers introduced the meta-problem of consciousness as “the problem of explaining why we think consciousness poses a hard problem” (Chalmers, 2018, p. 6). A solution to the meta-problem could shed light on the hard problem of consciousness. In particular, it would be relevant to elucidate whether people’s problem intuitions (i.e. intuitions holding that conscious experience cannot be reduced to physical processes) are driven by factors related to the nature of consciousness, or rather (...) by factors that are independent of consciousness. Whether people hold problem intuitions, and what factors drive those intuitions, are largely empirical questions. However, there is a lack of empirical research on these issues to date. The results of four studies will show that (1) problem intuitions are not widespread, and (2) when they arise, they do so because of factors that are unrelated to the nature of consciousness. This suggests that consciousness is, after all, not so problematic. (shrink)

It is generally assumed that emotion concepts are purely descriptive. However, recent investigations suggest that the concept of happiness includes information about the morality of the agent's life. In this study, we argue that normative influences on emotion concepts are not restricted to happiness and are not about moral norms. In a series of studies, we show that emotion attribution is influenced by whether the agent's psychological and bodily states fit the situation in which they are experienced. People consider that (...) emotions are not just about feeling in certain ways, but also about feeling the right way. (shrink)

Can we experience emotion without the feeling of accelerated heartbeats, perspiration, or other changes in the body? In his paper “What is an emotion”, William James famously claimed that “if we fancy some strong emotion and then try to abstract from our consciousness of it all the feelings of its bodily symptoms, we find we have nothing left behind” (1884, p. 193). Thus, bodily changes are essential to emotion. This is known as the Subtraction Argument. The Subtraction Argument is still (...) used to support Embodied theories of emotion. Proponents of Disembodied theories, however, have different intuitions regarding the role of bodily changes in the experience of emotion. In order to advance this debate, I conducted a series of studies testing people’s intuitions regarding the Subtraction Argument. Results show that, against James’ claims, most people consider that their hypothetical (Study 1) and actual (Study 2) emotions persist in the absence of bodily feelings. Furthermore, Study 1 found that participants’ responses were not related to individual differences in reflection or interoceptive awareness. These results pose a problem for Embodied theories of emotion and challenge extant explanations for the persistence of emotional experience in cases of impaired interoception. (shrink)

Emergency situations require individuals to make important changes in their behavior. In the case of the COVID-19 pandemic, official recommendations to avoid the spread of the virus include costly behaviors such as self-quarantining or drastically diminishing social contacts. Compliance (or lack thereof) with these recommendations is a controversial and divisive topic, and lay hypotheses abound regarding what underlies this divide. This paper investigates which cognitive, moral, and emotional traits separate people who comply with official recommendations from those who don't. In (...) four studies (three pre-registered) on both U.S. and French samples, we found that individuals' self-reported compliance with official recommendations during the COVID-19 pandemic was partly driven by individual differences in moral values, disgust sensitivity, and psychological reactance. We discuss the limitations of our studies and suggest possible applications in the context of health communication. (shrink)

Are feelings an essential part or aspect of emotion? Cases of unconscious emotion suggest that this is not the case. However, it has been claimed that unconscious emotions are better understood as either (a) emotions that are phenomenally conscious but not reflectively conscious, or (b) dispositions to have emotions rather than emotions proper. Here, I argue that these ways of accounting for unconscious emotions are inadequate, and propose a view of emotions as non-phenomenal attitudes that regard their contents as relevant (...) to one's motivations. (shrink)

In emotion research, both conceptual analyses and empirical studies commonly rely on emotion reports. But what do people mean when they say that they are angry, afraid, joyful, etc.? Building on extant theories of emotion, this paper presents four new studies (including a pre-registered replication) measuring the weight of cognitive evaluations, bodily changes, and action tendencies in people’s use of emotion concepts. The results of these studies suggest that the presence or absence of cognitive evaluations has the largest impact on (...) people’s emotion attributions, and that bodily changes and action tendencies are considered to depend on cognitive evaluations. Implications for theories of emotion (concepts) and the interpretation of emotion reports are discussed. (shrink)

Human emotional expressions can communicate the emotional state of the expresser, but they can also communicate appeals to perceivers. For example, sadness expressions such as crying request perceivers to aid and support, and anger expressions such as shouting urge perceivers to back off. Some contemporary artificial intelligence (AI) systems can mimic human emotional expressions in a (more or less) realistic way, and they are progressively being integrated into our daily lives. How should we respond to them? Do we have reasons (...) to reply to the appeals made by AI emotional expressions? In this paper, we examine the conditions under which AI emotional expressions could give us prudential or even moral reasons to change our behavior. We argue that these conditions do not depend on whether the emotional expression is genuine or not, but rather on the presence of features some of which can be implemented in emotive AI given our current level of technological development. We extract recommendations and warnings for the development of emotive AI. (shrink)

Research has consistently shown that people consider harmful side effects of an action more intentional than helpful side effects. This phenomenon is known as the side- effect effect (SEE), which refers to the influence of moral considerations in judgments of intentionality and other non-moral concepts. There is an ongoing debate about how to explain this asymmetric pattern of judgment and the psychological factors involved in it. It has been posited that affective reactions to agents that bring about harmful side- effects (...) could bias intentionality attributions in these cases, explaining the asymmetric pattern of intentionality judgments that we observe in the SEE. We call this the affective bias hypothesis (ABH). Evidence for the ABH is mixed, with some findings suggesting a role for affective processes, while others suggesting that affective processes play no role in the SEE. A possible explanation for these apparently contradictory results points to affective processes involved in the SEE being confined to anger. In a series of empirical studies, we systematically measured and manipulated participants’ anger in order to test this possibility. Our findings suggest that anger play no role in intentionality judgments in SEE cases, while providing support for a non-emotional motivation to blame as a factor underlying the SEE. (shrink)

Nosso ensaio procura explorar as relações entre os pensamentos de Foucault e Gadamer nos contextos da hermenêutica e da ética do cuidado de si. Num primeiro momento apresentamos os desdobramentos do cuidado de si e os exercícios espirituais da filosofia antiga e o acesso à verdade como forma de vida. O segundo momento é dedicado a elaborar uma leitura sobre a hermenêutica compreendida como uma experiência ética originária baseadas nas contribuições de Gadamer, Heidegger e Schmidt. Nossas considerações finais são dedicadas (...) a pensar as relações entre o cuidado de si e a hermenêutica através da retomada de uma ética originária desdobrada na analítica sobre o ethos, aqui compreendido como a morado do Ser. (shrink)

This chapter analyses the prospects of using neuroimaging methods, in particular functional magnetic resonance imaging (fMRI), for philosophical purposes. To do so, it will use two case studies from the field of emotion research: Greene et al. (2001) used fMRI to uncover the mental processes underlying moral intuitions, while Lindquist et al. (2012) used fMRI to inform the debate around the nature of a specific mental process, namely, emotion. These studies illustrate two main approaches in cognitive neuroscience: Reverse inference and (...) ontology testing, respectively. With regards to Greene et al.’s study, the use of Neurosynth (Yarkoni 2011) will show that the available formulations of reverse inference, although viable a priori, seem to be of limited use in practice. On the other hand, the discussion of Lindquist et al.’s study will present the so far neglected potential of ontology-testing approaches to inform philosophical questions. (shrink)

Do moral beliefs motivate action? To answer this question, extant arguments have considered hypothetical cases of association (dissociation) between agents’ moral beliefs and actions. In this paper, I argue that this approach can be improved by studying people’s actual moral beliefs and actions using empirical research methods. I present three new studies showing that, when the stakes are high, associations between participants’ moral beliefs and actions are actually explained by co-occurring but independent moral emotions. These findings suggest that moral beliefs (...) themselves have little or no motivational force, supporting the Humean picture of moral motivation. (shrink)

Testimonial injustices occur when individuals from particular social groups are systematically and persistently given less credibility in their claims merely because of their group identity. Recent “pluralistic” approaches to folk psychology, by taking into account the role of stereotypes in how we understand others, have the power to explain how and why cases of testimonial injustice occur. If how we make sense of others’ behavior depends on assumptions about how individuals from certain groups think and act, this can explain why (...) speakers are given different degrees of credibility depending on their group identity. For example, if people assume that women are more emotional than men, they will systematically give less credibility to women’s claims. This explanation involves three empirical claims: people assume that women are more emotional than men, people assume that emotionality hinders credibility, and people give less credibility to women’s claims. While extant studies provide some support for and, no study to date has directly tested. In two different studies, we tested all these three claims. The results from both studies provide support for, as we found significant negative correlations between emotionality and credibility attributions. However, in contrast to what some accounts of folk psychology posit, we did not find any significant difference in people’s attributions of emotionality and credibility towards women versus men speakers. We hope that our studies here pave the way for further empirical studies testing the phenomenon of testimonial injustice in a context-sensitive way, in order to have a better understanding of the conditions in which testimonial injustices are likely to happen. (shrink)

Are emotions bodily feelings or evaluative cognitions? What is happiness, pain, or “being moved”? Are there basic emotions? In this chapter, I review extant empirical work concerning these and related questions in the philosophy of emotion. This will include both (1) studies investigating people’s emotional experiences and (2) studies investigating people’s use of emotion concepts in hypothetical cases. Overall, this review will show the potential of using empirical research methods to inform philosophical questions regarding emotion.

_ Source: _Page Count 21 In the past two and a half decades, Frank Ankersmit has developed a complex notion of historical experience. Despite its many virtues it has at least one major difficulty: it implies a sharp separation between experience and language. This essay aims to bridge this gap, while preserving the positive aspects of Ankersmit’s theory. To do this, I will first present the ontological and epistemological implications of Ankersmit’s notion of historical experience. Next, I will present my (...) objections to his idea. Finally, I will propose two modifications to his notion of historical experience: first, in the epistemological sense by considering historical experience as a form of Louis Mink’s configurational comprehension and, second, in the ontological sense by relating historical experience with the _vitalist_ ontology of José Ortega y Gasset. (shrink)

Three ethics program components, a code of ethics, ethics training initiatives and ethics-oriented performance appraisal content, were examined for their relationship to ethical intent using a sample of 525 employees from the Spanish financial services industry. As expected, all three components contributed to the prediction of ethical intent. Importantly, clusters of employees who reported experiencing distinct combinations of the program components were identified and compared for their level of ethical intent. Employees who perceived all three components to be strongly implemented (...) reported significantly higher levels of ethical intent relative to those who viewed the components as either all weakly implemented or not present. Combinations including training initiatives plus one other element had a similar impact to the fully implemented approach. Contrary to expectations, ethics-oriented performance appraisal content did not relate more strongly to ethical intent than codes of ethics. (shrink)

Responding to recent concerns about the reliability of the published literature in psychology and other disciplines, we formed the X-Phi Replicability Project to estimate the reproducibility of experimental philosophy. Drawing on a representative sample of 40 x-phi studies published between 2003 and 2015, we enlisted 20 research teams across 8 countries to conduct a high-quality replication of each study in order to compare the results to the original published findings. We found that x-phi studies – as represented in our sample (...) – successfully replicated about 70% of the time. We discuss possible reasons for this relatively high replication rate in the field of experimental philosophy and offer suggestions for best research practices going forward. (shrink)

Abstract:Facial transplantation is emerging as a therapeutic option for self-inflicted gunshot wounds. The self-inflicted nature of this injury raises questions about the appropriate role of self-harm in determining patient eligibility. Potential candidates for facial transplantation undergo extensive psychosocial screening. The presence of a self-inflicted gunshot wound warrants special attention to ensure that a patient is prepared to undergo a demanding procedure that poses significant risk, as well as stringent lifelong management. Herein, we explore the ethics of considering mechanism of injury (...) in the patient selection process, referring to the precedent set forth in solid organ transplantation. We also consider the available evidence regarding outcomes of individuals transplanted for self-inflicted mechanisms of injury in both solid organ and facial transplantation. We conclude that while the presence of a self-inflicted gunshot wound is significant in the overall evaluation of the candidate, it does not on its own warrant exclusion from consideration for a facial transplantation. (shrink)

Appendix 1 was incomplete in the initial online publication. The original article has been corrected.

Este artículo analiza el rol de la escuela chilena en la comunidad andina y las demandas locales por un sistema educativo permanente. Dentro de este contexto, se realiza una discusión en torno al Estado, la construcción de la nación y la utilización de la escuela como instrumento disciplinador de la sociedad. Asimismo, se analiza la experiencia histórica de la escuela en el sur peruano, como parte de un proceso que antecede a la instauración del modelo educativo nacional chileno, relevando la (...) praxis política que las propias comunidades asumen en torno diversos petitorios por la presencia de profesores y de establecimientos educacionales en los sectores cordilleranos andinos. (shrink)

La poesía de Rodrigo Lira está marcada por el uso del humor negro y la polifonía, tanto para referirse a la voz poética como a su contexto literario, cultural, social y político. Estas estrategias para la configuración de su identidad y posicionamiento discursivo, de carácter fragmentario, se utilizan para conjurar su sentido de despertenencia, soledad y culpa de ser.

It has often been noted that Leo Strauss developed his understanding of political philosophy through a critical engagement with Heidegger. Yet most analyses focus on Strauss’s American works while neglecting his earlier response during the crisis years of the Weimar Republic. The article seeks to overcome this limitation by ‘deconstructing’ Strauss’s American definitions of political philosophy in light of both his Weimar understanding of politische Wissenschaft and his 1922 discovery of Heidegger’s Aristotle. I argue that Strauss’s conception of political philosophy (...) originated in Heidegger’s subversion of the traditional distinction between theory and praxis. I thus propose a way to read Strauss from the start following his own changing views of that distinction. (shrink)

For over a decade neuroscience has uncovered that appropriate decision-making in daily life decisions results from a strong interplay between cognition and covert biases produced by emotional processes. This interplay is particularly important in social contexts: lesions in the pathways supporting these processes provoke serious impairments on social behavior. One important mechanism in social contexts is empathy, fundamental for appropriate social behavior. This paper presents arguments supporting this connection between cognition and emotion, in individual as well as in social contexts. (...) The central claim of this paper is that biologically inspired cognitive architectures ought to include these mechanisms. A taxonomy of computational models addressing emotions is presented, together with a brief survey of the research published in this area. The Prisoner Dilemma game is used as a case study exposing the trade-off between individual rationality and cooperative behavior. Experiments using a simple implementation of empathy and emotion expression, employing an Iterated Prisoner Dilemma setup, illustrate the emergence of a cooperative behavior mutually beneficial for both players. (shrink)

Resumen El análisis del poema Caperucita Roja resulta atractivo por sí mismo, ya que su factura corrobora las cualidades inigualables de la poeta Gabriela Mistral. Sin embargo, el hecho de que sea reescritura de un cuento que remonta sus orígenes al folklore europeo y que sea mundialmente conocido por medio de sus versiones modernas desde un punto de vista infantil: Perrault y los hermanos Grimm, vuelve la obra una curiosidad. El propósito del análisis es describir la dimensión erótica del sistema (...) de recursos lingüístico-discursivos usados por Mistral para recrear la historia y refundar el sentido del texto original, quizá recuperando la lectura del crimen, la inocencia ultrajada y el dolor que aquel ofrecía. Abstract The analysis of Gabriela Mistral´s poem Little Red Riding Hood is appealing since its composition confirms the insuperable quality of the author´s poetic work. However, the fact that the story finds its origins in the European folklore and that it became known worldwide due to its modern versions (Perrault and the Brothers Grimm), turn the poem into a curiosity. The purpose of the analysis is to describe of the erotic dimension of the linguistic discursive resources used by Mistral to recreate the story and restore the meaning of the original text, probably recovering its reading as crime, shattered innocence, and the pain that it conveyed. (shrink)

Intensamente, cotidianamente: Un libro que no ahorra pasión en su enfoque de la modernidad, pero que tampoco ahorra seriedad de análisis; libro de rigor intelectual que denuncia las sombras de España de hoy, y que también anuncia y propone en la intensa cotidianidad los valores de la paz y de la vida... Un intento de pensar la modernidad sin doblegarse ante ella, invitándola a que ella reaccione para mejor; un aire fresco y libre que anima y refresca; un estímulo para (...) la solidaridad hacia lo alto: Eso es Intensamente, cotidianamente. (shrink)

DEUS EXISTE OU SERIA A FÉ RELIGIOSA APENAS UM DELÍRIO UNIVERSAL? Em O ceticismo da fé, o teólogo e arqueólogo Rodrigo Silva traz um estudo profundo sobre a “existência” de Deus. O objetivo primário desta obra, entretanto, não é um convencimento sobre Deus, mas acompanhar crentes e descrentes nessa jornada sem-fim inerente a todo ser humano em busca da “verdade”. Pois a fé comporta, sim, muitas dúvidas. René Descartes que o diga. Mesmo não sendo teólogo, nem pretendendo produzir uma (...) declaração de fé religiosa, ele ajudou Rodrigo Silva a ter umdos mais brilhantes insights confessionais: “o homem deve desconfiar de tudo para poder acreditar em alguma coisa”.Não se pretende aqui enganar o leitor ou insultar sua inteligência, nem apresentar qualquer soberba confessional. Rodrigo Silva é crente, sim, mas a inspiração para este trabalho veio justamente de sua descrença. E apesar das respostas que encontrou nesses quase trinta anos de estudo, o autor não foge de algumas questões polêmicas e provocadoras que envolvem Deus, como “Por que ele se esconde?”, “Por que um Deus de amor matou e mandou matar tanta gente no Antigo Testamento?” e “Onde eleestava durante o massacre de Auschwitz?”.Este livro convida o leitor, seja o ateu ou o religioso mais convicto, a questionar, a pensar, a se comprometer sinceramente com a dúvida, a fim de que a sua sistematização o conduza a grandes certezas. (shrink)