This paper seeks to comprehend the narratives that allow a persuasive use of shitposting and that indirectly cause ethical and political problems through ideological radicalization. We differentiate shitposting from memes, pointing out its ideological character as opposed to the ludic character that memes can have. Subsequently, we show examples of shitposting that encourage violence by some individuals, among which the Christchurch massacre stands out. Likewise, the emotional nature of shitposting is clarified and some philosophical incidences are pointed out, such as (...) the creation of an otherness based on the dissemination of racist and xenophobic ideologies and the difficulty of establishing criteria to verify what is true. (shrink)

The paper argues that the large extent of disinformation has increased the number of deaths from coronavirus due to the proliferation of hoaxes spread via digital tools and media. It is noted that this problem could worsen in the post-COVID society and as such should be understood as having significant political import. Moreover, the phenomenon of disinformation has raised ethical questions around how to actively prevent deaths indirectly caused by hoaxes, as well as epistemological questions around maintaining criteria of truthfulness.

En 1679 Leibniz envía a Huygens un proyecto de nueva geometría, denominada analysis situs, mediante la cual pretende superar la geometría euclídea. Huygens, sin embargo, en carta a Leibniz afirma que no comprende la utilidad de este nuevo método, ante lo cual Leibniz deja de desarrollarlo. Habitualmente la literatura científica ha incidido en la incomprensión de Huygens por ser una figura centrada en resultados claros y no dado a especulaciones. Sin embargo, si atendemos a estas cartas y al contexto que (...) las rodea, podemos comprobar que la forma en la que Leibniz presentó esta nueva geometría a Huygens pudo impedir que éste la comprendiese adecuadamente. (shrink)

The consensus today is that both Newton and Leibniz created calculus independently. Yet, this was not so clear at the beginning of the eighteenth century. A bitter controversy took place at that time, which came to be known as the ‘calculus war’, probably the greatest clash in the history of science. While it is accepted that the debate started when Fatio de Duillier publicly accused Leibniz of plagiarism in 1699, earlier evidence of its origins can be found in an exchange (...) of letters between Leibniz and Huygens. (shrink)

Leibniz escribió en 1675 un texto titulado Drole de pensée, touchant une nouvelle sorte de representation. Poco conocido, este escrito se centra en proponer la creación de una academia de las representaciones, en la cual todo científico interesado podría presentar sus nuevas invenciones al público interesado en las artes y las ciencias. Del mismo modo, Leibniz propone la creación de una academia de juegos mediante la cual se financiaría tanto la academia de las representaciones como la Académie des Sciencesde París. (...) En este trabajo ofrecemos una traducción inédita del Drole de penséey destacamos la importancia del papel de Leibniz en su faceta de promotor de la comunicación científica y filosófica, faceta que también ha destacado el profesor Eloy Rada. (shrink)

A través de la difusión de elementos informativos en la sociedad digital, la desinformación modifica 1) la ideología social y política de los usuarios de las redes sociales y de otras herramientas digitales, así como su cosmovisión o conjunto de ideas sobre la realidad; 2) la actuación ética del sujeto en el mundo, lo que incluye actos violentos, terroristas y de terrorismo estocástico; y 3) las condiciones de veracidad que se le otorgan a un hecho para etiquetarlo como veraz, lo (...) que deviene en el fenómeno de la confusión epistemológica, mediante el cual se otorga veracidad a un hecho por el mero deseo de que sea verdadero, en lugar de apelar a voces de autoridad reconocida. (shrink)

Entre 1676 y 1680 Leibniz intentó conseguir un puesto remunerado en la Académie des sciencesque quedó vacante tras el fallecimiento de Roberval en 1675. Al mismo tiempo, Leibniz ofrece en cartas a Huygens varios métodos, recetas e invenciones que podrían ser de utilidad para la academia parisina: entre ellos encontramos el analysis situs, una discusión sobre el método de Becher para encontrar oro, la receta del fósforo, el método inverso de tangentes, la cuadratura aritmética y su propia red epistolar. La (...) hipótesis de este trabajo defiende que estas discusiones fueron presentadas a Huygens con la finalidad de conseguir el puesto remunerado en la Académie, lo cual no ha sido lo suficientemente tenido en cuenta en la literatura científica. (shrink)

In developing a theory of consciousness, one of the main problems has to do with determining what distinguishes conscious states from non-conscious ones—the delimitation problem. This paper explores the possibility of solving this problem in terms of self-awareness. That self-awareness is essential to understanding the nature of our conscious experience is perhaps the most widely discussed hypothesis in the study of consciousness throughout the history of philosophy. Its plausibility hinges on how the notion of self-awareness is unpacked. The idea that (...) consciousness involves self-awareness has been understood in two different ways: either as awareness of oneself—the subject of experience—or as awareness of the conscious episode itself. In this paper I argue (i) that every experience concerns the subject in a very specific way, involving what I will call ‘perspectival de se representation’, and (ii) that there is no need to appeal to the experience itself in order to characterize the awareness within that experience. The view I articulate explains the subjective nature of experience without over-intellectualizing it, accommodates the phenomenology of experience, and dispels any doubt about the need to find the self in introspection. (shrink)

It is often claimed that a minimal form of self-awareness is constitutive of our conscious experience. Some have considered that such a claim is plausible for our ordinary experiences but false when considered unrestrictedly on the basis of the empirical evidence from altered states. In this paper I want to reject such a reasoning. This requires, first, a proper understanding of a minimal form of self-awareness – one that makes it plausible that minimal self-awareness is part of our ordinary experiences. (...) I will argue that it should be understood as Perspectival First-Person Awareness : a non-conceptual identification-free self-attribution that defines the first-person perspective for our conscious experience. I will offer a detailed characterization of PFP-Awareness in semantic and epistemological terms. With this tool in hand, I will review the empirical literature on altered states. I will focus on psychedelics, meditation and dreams, as they have been claimed to present the clearest cases in favor of a radical disruption of self-awareness. I will show that the rejection of the idea that minimal self-awareness is constitutive of our experience on the basis of this evidence is unfounded, for two main reasons. First, although there are good grounds to think that some forms of self-awareness that typically accompany our ordinary experiences are compromised, they do not support the claim that PFP-Awareness is absent. Secondly, the reports that could make us think of a radical disruption of self-awareness are most probably due to a confirmation bias – and hence we should mistrust them – derived from the expectations and metaphysical views of their subjects. (shrink)

We examine conceptual and methodological problems that arise in the course of the scientific study of possible influences of religious belief on the experience of physical pain. We start by attempting to identify a notion of religious belief that might enter into interesting psychological generalizations involving both religious belief and pain. We argue that it may be useful to think of religious belief as a complex dispositional property that relates believers to a sufficiently thick belief system that encompasses both cognitive (...) and non-cognitive elements. Such a conception of religious belief is more likely to correlate with psychological properties of believers that are both sufficiently shared and sufficiently unique to distinguish their psychology from believers in another religion or from non-believers. If the dispositional psychological property that constitutes religious belief does influence pain, then our analysis suggests that it doesn’t do so directly but rather through one of its occurrent manifestations. We offer a taxonomy of the different ways in which occurrent states of belief or experience may interact with physical pain, and we try to identify those that are more interesting or promising. We then proceed to employ the conceptual framework we developed to some of the existing evidence about the neural and psychological correlates of religious belief and experience, and about the cognitive modulation of physical pain. Finally we turn to analyse two experiments that directly investigated the relation between religious belief and pain. We draw attention to the limitations of existing evidence and end by suggesting directions for future conceptual and empirical inquiry. (shrink)

Despite the emergence of computer games as a dominant cultural industry, we know little or nothing about the ethics of computer games. Considerations of the morality of computer games seldom go beyond intermittent portrayals of them in the mass media as training devices for teenage serial killers. In this first scholarly exploration of the subject, Miguel Sicart addresses broader issues about the ethics of games, the ethics of playing the games, and the ethical responsibilities of game designers. He argues (...) that computer games are ethical objects, that computer game players are ethical agents, and that the ethics of computer games should be seen as a complex network of responsibilities and moral duties. Players should not be considered passive amoral creatures; they reflect, relate, and create with ethical minds. The games they play are ethical systems, with rules that create gameworlds with values at play. Drawing on concepts from philosophy and game studies, Sicart proposes a framework for analyzing the ethics of computer games as both designed objects and player experiences. After presenting his core theoretical arguments and offering a general theory for understanding computer game ethics, Sicart offers case studies examining single-player games, multiplayer games, and online gameworlds from an ethical perspective. He explores issues raised by unethical content in computer games and its possible effect on players and offers a synthesis of design theory and ethics that could be used as both analytical tool and inspiration in the creation of ethical gameplay. (shrink)

Written by pioneers in the field, this practical book presents an authoritative yet accessible overview of the methods and applications of causal inference. The text provides a thorough introduction to the basics of the theory for non-time-varying treatments and the generalization to complex longitudinal data.

Neglected diseases are severe conditions that mainly affect the world's poorest people. Those suffering from neglected diseases are mostly suffering from tropical infections that have failed to receive priority in pharmaceutical research and development programs, as well as in public health policies aimed at improving availability and access to preventive, diagnostic and curative medicine. The World Health Organization has issued a number of documents directing attention to the plight affecting one third of the world's population, assisted by active support from (...) private organizations, notably the Bill and Melissa Gates Foundation, but the overall situation remains dismal. In the wake of major socioeconomic processes including globalization, steadily growing economic disparity, healthcare inequality, the instability created by rogue states and terrorism, as well as massive migration, and epidemic outbreaks, the features of neglected diseases have been changing. Neglected populations affected by tropical diseases are suffering increasingly from non-infectious degenerative conditions and disabilities due to untreated chronic maladies. Pockets of poverty and neglect can also be detected in high-income countries, contributing to the emergence of new diseases and the reemergence of infections believed to be disappearing such as tuberculosis and the measles. Included in the issues of neglect are rare diseases, mostly of genetic origin, affecting a small number of patients that suffer from multiple life-shortening functional impairment and organ defects. Effective medicines are extremely expensive, allegedly because research and development of appropriate drugs is resources and time consuming, requiring exorbitant prices to recoup investment from a small number of consumers. Bioethics has been tardy in addressing the suffering and destitution of neglected and rare diseases. Convinced that permanently repeated denunciations blunt the sensitivity towards suffering, whereas statistics are bloodless and unable to elicit commitment, this book attempts to explore a different strategy. In an upstream approach, bioethics needs to engage in ethnographic fieldwork that confronts and shares the context in which people suffer, vividly presenting what epidemiological research has blunted into statistical data. Additionally, a downstream approach is suggested, requiring bioethics to vigorously and openly denounce unethical biomedical and pharmaceutical research, misdeeds in registration and marketing of drugs, and misalignment of policies with the unmet healthcare needs of the destitute. More than being critical observers, bioethicists ought to shed lurking conflicts of interests and seek active participation in planning research and public healthcare practices aimed at improving the lives of medically neglected populations. (shrink)

Why computer games can be ethical, how players use their ethical values in gameplay, and the implications for game design.

A presente obra trata, de forma inigualável, das preliminares ao estudo da teoria tridimensional do direito, examinando a Filosofia e a Ciência do Direito, as dimensões da experiência jurídica, a posição do tridimensionalismo jurídico concreto, a dialética de complementaridade, o personalismo e o historicismo axiológico, as estruturas e os modelos do Direito no processo cultural e a visão integral do mundo jurídico.

Journal of Social Philosophy, EarlyView.

Notas à margem de um estudo de Clovis Bevilaqua; separata da Revista de Faculdade de Direito de São Paulo, ano 1947, pgs. 51 a 96.--A doutrina de Kant nos primórdios de nossa emancipação cultural. O padre Feijó.

Presents advice on how to gain personal freedom by following the wisdom of the Toltecs.

A strikingly original work, Friends of Interpretable Objects re-anchors aesthetics in the object of attention even as it redefines the practice, processes, ...

v. 1. Propedêutica filosófia. v. 2. Ontognoseologia juridica.

This chapter contains sections titled: Warming Up Seeking Early Solace Experience and Thought So Be It Against Lukewarmness Pragmatic Use of Belief.

Phenomenology in medicine’s main contribution is to present a first-person narrative of illness, in an effort to aid medicine in reaching an accurate disease diagnosis and establishing a personal relationship with patients whose lived experience changes dramatically when severe disease and disabling condition is confirmed. Once disease is diagnosed, the lived experience of illness is reconstructed into a living-with-disease narrative that medicine’s biological approach has widely neglected. Key concepts like health, sickness, illness, disease and the clinical encounter are being diversely (...) and ambiguously used, leading to distortions in socio-medical practices such as medicalization, pharmaceuticalization, emphasis on surveillance medicine. Current definitions of these concepts as employed in phenomenology of medicine are revised, concluding that more stringent semantics ought to reinforce an empirical phenomenological or postphenomenological approach. (shrink)