Introducción: El dormir mal podría ser la causa de hipertensión arterial y de otras enfermedades crónicas no transmisibles.Objetivo: Conocer la calidad de sueño de las personas con hipertensión arterial.Metodología: Se realizo un estudio descriptivo, se aplico el cuestionario de Índice de Calidad de Sueño de Pittsburgh.Resultados: Se evaluó la calidad de sueño en 85 personas con hipertensión arterial, de abril a diciembre del 2021. El 84% tiene un índice de mala y muy mala calidad de sueño.Conclusión: Las personas con hipertensión (...) con mala y muy mala calidad de sueño puede afectar sus cifras de tensión arterial. (shrink)

This paper aims to clarify the nature and contents of 'civil ethics' and the source of the binding force of its obligations. This ethics should provide the criteria for evaluating the moral validity of social, legal and morally valid law. The article starts with observing that in morally pluralist Western societies civil ethics already exists, and has gradually started to play the role of guiding the law. It is argued that civil ethics should not be conceived as 'civic morals' which (...) is in fact rather 'state ethics', nor as 'public ethics' which is said to reach its perfection when it becomes law, nor as ethics applicable primarily to the basic structure of a society, but instead as a citizens' ethics. Subsequently the paper attempts to show what the contents of this ethics are, and which ethical theory would be able to ground its obligations. (shrink)

This article revisits the existing accounts of the early Czech Kierkegaard reception. It argues that Kierkegaard has had a greater reception than previously assumed and that one must take into account the cultural and historical contexts. Two major points are made: first, the earliest Kierkegaard reception was closely related to the Czech national political struggles and Kierkegaard was used as a political argument supporting the need for a Czech national reformed Church. Second, we provide evidence for a surprising politicized Catholic (...) reception of Kierkegaard: Kierkegaard’s critique of the Danish Lutheran Church was appropriated to attack Protestantism and support the Roman Catholic Church. (shrink)

While the question of whether selected-effects accounts of function or causal-role accounts of function provide the ‘true' functional analysis has given way to a general pluralistic consensus, Philip Kitcher has suggested that different functional accounts allow for unification. I argue that Kitcher's attempt to unify the two functional analyses fails because he adopts the environment-centered perspective on selection as a premise. The premise is undermined by the role niche construction is likely to play in the context of evolution. Moreover, I (...) raise the tentative suggestion that niche construction may threaten the applicability, or at least the relevance, of selected-effects ascriptions. *Received October 2009; revised May 2010. †To contact the author, please write to: Institut für Philosophie Fakultät für Philosophie und Bildungswissenschaft, Universität Wien, Universitätsstraße 7 1010 Wien, Austria; e-mail: Adela[email protected]. (shrink)

IntroductionAfter three decades of the absolute prohibition of abortion, Chile enacted Law 21,030, which decriminalizes voluntary pregnancy termination when the person is at vital risk, when the embryo or fetus suffers from a congenital or genetic lethal pathology, and in pregnancy due to rape. The law incorporates conscientious objection as a broad right at the individual and institutional levels.ObjectivesThe aim of the study was to explore the exercise of conscientious objection in public health institutions, describing and analyzing its consequences and (...) proposals to prevent it from operating as structural violence.Materials and methodsThis study uses a qualitative, post-positivist design. At the national level, according to the chain technique, people who were identified as key actors due to their direct participation in implementing the law were included. Grounded theory was used to analyze the information obtained through a semi-structured interview. The methodological rigor criteria of transferability or applicability, dependability, credibility, auditability, and theoretical-methodological adequacy were met.ResultsData from 17 physicians, 5 midwives, 6 psychologists, 8 social workers, 2 nursing technicians, and 1 lawyer are included. From an inductive process through open coding, conscientious objection as structural violence and strategies to minimize the impact of objection emerge as meta-categories. The first meta-category emerges from the barriers linked to the implementation of the law, the infringement of the rights of the pregnant person, and pseudo conscientious objection, affecting timely and effective access to pregnancy termination. The second meta-category emerges as a response from the participants, proposing strategies to prevent conscientious objection from operating as structural violence.ConclusionConscientious objection acts as structural violence by infringing the exercise of sexual and reproductive rights. The State must fulfill its role as guarantor in implementing public policies, preventing conscientious objection from becoming hegemonic and institutionalized violence. (shrink)

Durante algún tiempo el problema de la fundamentación de lo moral atrajo la atención de los éticos. Hoy en día, el «giro aplicado » sufrido por la filosofía afecta en primer término a la ética y le pide orientaciones, aunque mediatas como es propio de la filosofía, para organizar la vida en las distintas esferas de la vida social. Este cambio exige ante todo aclarar cuál debe ser el proceder de la ética aplicada , si existen principios comunes a sus (...) distintos ámbitos o constituyen reinos de taifas, cuáles son los principios, hábitos y valores que cada esfera exige para moralizarse, en el sentido de Ortega, qué métodos son adecuados para la toma de decisiones.Estas exigencias están ya en la calle y piden interdisciplinariedad. No intentar responder a ellas es reconocer, frente a la pretensión originaria, que a la filosofía no le importa la vida, no le importa sí los seres humanos viven bien. (shrink)

Our challenge for the twenty-first century consists in showing how to construct a global ethics and in trying to discover a rational foundation for it, which may be used as guidance for action and as a norm for the criticism of specific situations. I argue that four tasks must be accomplished to construct a global ethics: Construct that global governance or that world government that makes cosmopolitan citizenship possible. Foster the joint work of bioethics, economic and business ethics, and development (...) ethics – areas of applied ethics, each one of which on its own has reached the global level. Discover a rational basis for a global ethics, which has a universal normative force, but assumes cultural differences. Develop and promote a dilaogical ethics of cordial reason, which renders one capable of compassion and care. (shrink)

En el siglo XXI nace la neurociencia de la ética con la pretensión de ser un nuevo saber , capaz de descubrir las bases cerebrales de la conducta moral. Desde ellas algunos neurocientíficos se proponen fundamentar una ética universal. El artículo 1) analiza críticamente ese proceso de fundamentación, 2) recurre para profundizar en él a la paradoja de la cooperación humana, y 3) hace un balance de las aportaciones de la neurociencia a la ética y de sus posibilidades de fundamentar (...) una ética universal. (shrink)

En este trabajo se realiza una propuesta de comunicación transdisciplinar entre las ciencias cognitivas y la educación, tal y como se perfilan en el siglo XXI. En un primer lugar se contextualizan estos procesos de comunicación en el continuum histórico que transita desde los inicios del siglo pasado, con la configuración de la psicología educativa dentro del constructo de las ciencias educativas; pasando por la constitución de las ciencias cognitivas, a mediados del siglo XX que propició la emergencia de la (...) síntesis disciplinar entre las ciencias del cerebro y de la mente, para posibilitar un encuadre arraigado en el presente, y en las propuestas de consiliencia entre neurociencia cognitiva y educación. Desde este presente histórico, se efectúa una propuesta de diálogo entre las distintas epistemes (educativas y cognitivas), en relación con el fenómeno de la educación bilingüe, y en concreto en el contexto intercultural ecuatoriano. La integración de los distintos niveles de análisis que configuran un fenómeno complejo, como lo es todo fenómeno educativo, refleja cómo los intentos transdisciplinares orientados a reconocer la complejidad ontológica de un mismo objeto de estudio, requiere del diálogo entre las distintas epistemologías y metodologías implicadas. La apertura del campo educativo a las dimensiones mentales y cerebrales en su expresión cognitiva, requiere en este s. XXI procesos de apertura recíproca respecto de la influencia que el eje cultura-educación ejerce en el modelamiento de los procesos de cognición y aprendizaje. (shrink)

Originally published during the early part of the twentieth century, the Cambridge Manuals of Science and Literature were designed to provide concise introductions to a broad range of topics. They were written by experts for the general reader and combined a comprehensive approach to knowledge with an emphasis on accessibility. Plato: Moral and Political Ideals by Adela Marion Adam, first printed in 1913, deals with the main substance of Plato's philosophy of ethics and politics, set within the context of (...) his intellectual debt to Socrates. (shrink)

Bioethics faces the challenge of collaborating in building a just and sustainable world. This article analyzes the birth of bioethics as a civic bioethics of pluralistic societies in the context of applied ethics, its evolution to become a global bioethics, its current structure, the challenges it faces, and finally the kind of practical reasoning that should guide its task if bioethics is to achieve its goals.

En la obra de Aranguren la dimensión religiosa es crucial, cuando la trata desde la perspectiva de los “estudios religiosos” y cuando se ocupa de ella desde la perspectiva ética. En este segundo caso, Aranguren habla de una “ética abierta a la religión”. El artículo trata de mostrar que en este segundo caso se produce una evolución en el pensamiento de Aranguren, en la que cabe distinguir dos etapas. En la primera de ellas la religión se presenta como la culminación (...) de todas las aspiraciones del hombre desde una ética fundamentada en la metafísica. En la segunda etapa Dios aparece como posible respuesta a preguntas abiertas desde una ética hermenéutico-narrativa. (shrink)

This article brings together the history of the social sciences and the history of social thought in Socialist Romania. It is concerned with the development of ideas about the social beyond collectivism, especially about the relationship between individual and society under socialism, from the early 1960s to the end of the 1970s. The analysis speaks to three major themes in the current historiography of Cold War social science. First, the article investigates the role of disciplinary specialization in the advancement of (...) new ideas about the social in the postwar period. Specifically, it asks how the debate over the relationship between sociology and Marxism-Leninism has challenged ideas about collectivism from Stalinist social science. Second, the article shows how social practice, individual and collective agency, and people's subjectivities became theoretically relevant in the 1960s, and how they were integrated, via empirical sociological research, into the reworked conceptual apparatus of post-Stalinist Marxism-Leninism. This complicates accounts about the role of quantification and theorization in postwar social science by foregrounding the intense reflection on the role of empirical research in sociology under state socialism. Third, the article shows how the relationship between individual and society became a topic of interest across social sciences in the 1960s and 1970s. The Marxist humanist approach to the social, although it never achieved the institutional status of a distinct discipline, adds an important perspective from East Central Europe to the existing historiography of the ‘thinning’ of the social in social sciences and social thought beginning in the 1950s. (shrink)

This book contends that when late eighteenth- and early nineteenth-century writers sought to explain the origins of emotions, they often discovered that their feelings may not really have been their own. It explores the paradoxes of representing feelings in philosophy, aesthetic theory, gender ideology, literature, and popular sentimentality, and it argues that this period's obsession with sentimental, wayward emotion was inseparable from the dilemmas resulting from attempts to locate the origins of feelings in experience. The book shows how these epistemological (...) dilemmas became gendered by studying a series of extravagantly affective scenes in works by Hume, Wordsworth, Charlotte Smith, and Jane Austen. Making its argument through a provocative conjunction of texts that range across genres and genders and across the divide between the eighteenth century and Romanticism, Strange Fits of Passion rediscovers the relationship of empiricism to the culture of sentimentality, and the significance of emotion to Romanticism. (shrink)

From 1989 through September 2017, Chile’s highly restrictive abortion laws exposed women to victimisation and needlessly threatened their health, freedom and even lives. However, after decades of unsuccessful attempts to decriminalise abortion, legislation regulating pregnancy termination on three grounds was recently enacted. In the aftermath, an aggressive conservative drive designed to turn conscientious objection into a pivotal new obstacle, mounted during the congressional debate, has led to extensive, complex arguments about the validity and legitimacy of conscientious objection. This article offers (...) a critical review of the emergence of conscientious objection and its likely policy and ethical implications. It posits the need to regulate conscientious objection through checks and balances designed to keep it from being turned into an ideological barrier meant to hinder women’s access to critical healthcare. (shrink)

Depois da viragem do século, podemos dizer que a noção de responsabilidade social está muito em voga no mundo empresarial, muito embora, como é evidente, o conceito possui uma história muito mais ampla e profunda. Tendo isso em conta, o presente artigo procura, antes de mais, mostrar a evolução mais recente do conceito de responsabilidade social, ao mesmo tempo que demonstra como um tal conceito não seña mais do que um efeito de cosmética caso não estivesse fundado numa verdadeira ética (...) empresarial Nesse sentido, a autora oferece-nos alguns dos elementos filosóficos subjacentes a uma tal ética, elementos esses que se destinam a permitir uma avaliação de três dos principais modelos de empresa que identifica, a saber: o modelo economicista, o modelo institucional, e, finalmente, o modelo centrado na globalidade dos afectados pela actividade empresarial. O objectivo, naturalmente, é mostrar as razões pelas quais, numa perspectiva filosófica, a opção correcta é aquela que tem em vista o último dos três modelos mencionados. The concept of social responsibility has been much in vogue in the entrepreneurial world after the turn of the century, though the concept has a much larger and profound history. Taking this into account, the paper seeks to present, first of all, the most recent evolution of the concept of social responsibility and, simultaneously, demonstrates how such a concept would be nothing more than a cosmetic effect, if it were not based on a true entreprenewrial ethics. Thus, the author presents some of the philosophical elements underlying such an ethics; these elements intend to allow an evaluation of the three main enterprise models, which she identifies, namely the economicist model, the institutional model, and, finally, the model centred on all those affected by the entrepreneurial activity. Obviously, the aim of the paper is to present the reasons why, in a philosophical perspective, the right choice is the one which opts for the last of the tree mentioned models. (shrink)

En s’appuyant sur les autobiographies de douze élèves « à problèmes », l’auteure interroge deux paradigmes de la psychanalyse contemporaine. Le paradigme archéologique, cherchant à découvrir le latent derrière le manifeste, se situe du côté d’une logique orientée vers le passé. A l’opposé, le paradigme transformatif, dont le but est de développer la « musculature psychique », vise l’ouverture à une pluralité de possibles résidant dans l’avenir. L’auteure montre l’intérêt de dialectiser ces deux approches, tant dans la clinique que dans (...) l’approche des productions culturelles, autobiographie comprise. Les enjeux éthiques découlant de l’intervention de l’analyste/interprète prennent une importante centrale. (shrink)

The Times Literary Supplement of November 8, 1917, contained, under the title of Socrates recognitns, a review of Plato's Biography of Socrates, a lecture delivered by Professor A. E. Taylor to the British Academy in the early part of last year. The opening sentence of the review is as follows: ‘Next to the problem of the Gospels ranks that of the Platonic dialogues amongst those most vital to the history of the human spirit.’ A little further down the reviewer says: (...) ‘It is much to the credit of British scholarship—and especially to that of the University of St. Andrews—that it should have attacked these problems with untiring energy, and propounded solutions which, although they run counter to most of the traditional tendencies of historical and philosophical criticism, have not only challenged attention, but are carrying conviction even to unlikely quarters.’ And again, at the end of the article, we read this passage: ‘It is scarcely to be thought that the ground won by the scholars of St. Andrews will be held without counter-attack; but this is slow to mature, and in the meanwhile such essays as the subject of this notice, with which we may couple the paper recently read to the British Academy by Professor Burnet on the Socratic doctrine of the soul, serve to buttress and consolidate the position.’. (shrink)

Nos seus tratados de filosofia prática, Kant propõe uma bússola para a vida política: a constituição de uma sociedade cosmopolita, que culmine o processo de republicanização dos Estados, evite a guerra e permita desenvolver as potencialidades humanas. Dois caminhos se oferecem para isso: a Sociedade das Nações e a República Universal. O artigo explora as possibilidades de um e de outro, e trata de mostrar de que modo a filosofia kantiana é uma filosofia da paz, tanto numa perspectiva noológica como (...) numa perspectiva politica, quais são as virtualidades de cada um dos caminhos propostos, e como seria preciso reconstruir hoje a filosofia política kantiana para orientar a actual construção da Ordem Internacional e da Paz Mundial. /// In his political treatises, Kant proposes a principle of orientation for the political life: the constitution of a cosmopolitan society that brings to completion the process of republicanization of the states, avoids war and allows the growth of the human potentialities. In order to achieve these goals Kant considers two ways: the Society of Nations and the Universal Republic. The present article explores the possibilities inherent to the one and to the other, and aims at showing how the kantian philosophy is indeed a philosophy of peace, and this both in the noologic sense as well as in a political perspective, shows the virtualities of each one of the proposed ways, and also demonstrates in what measure it would be necessary today to reconstruct Kant's political philosophy in order to bring forward the construction of the International Order and of the World Peace. (shrink)

Neste começo de Milénio são diversas as vozes que exigem uma mudança no curso da globalização económica e informática, tal como a mesma se está produzindo, de modo a que a mesma possa ser orientada eticamente. Por isso, a autora começa por constatar não só a indispensabilidade de uma ética global, mas também a dificuldade em a construir num mundo tão profundamente marcado pela diversidade cultural. O artigo analisa num primeiro momento três caminhos possíveis para construir essa ética global: o (...) hermenéutico-coerencial (Rawls), o crítico-social imanente (Walzer), a pragmática transcendental (Apel). Por último propõe um quarto caminho, o qual toma o melhor dos outros três procurando superá-los a partir da ideia do reconhecimento recíproco entendida a partir da tradição lógico-formal socrática e da tradição da Aliança. /// At the beginning of a New Milennium, different voices proclaim the need for a change in the process of globalization as it is been produced, asserting the importance of giving to it an ethical orientation. A global ethic becomes thus necessary. But the construction of such an ethic is not an easy task in a world marked by a deep cultural diversity. The article analyses in a first moment three possible ways for the construction of such a global ethic: the hermeneutical-coherential (Rawls), the critical-social immanent (Walzer), the transcendental pragmatic (Apel). The author proposes finally a fourth way which takes the best of the other three and tries to overcome them from the idea of the mutual acknowledgement understood from the Socratic tradition and from the tradition of the Covenant. (shrink)

Dado que la bioética surge como reacción a la vulneración de la dignidad de las personas, se crearon comisiones para normar la experimentación con humanos. Considerar los límites de la investigación biomédica y la práctica rutinaria de la medicina precisan criterios de riesgo/beneficio en las investigaciones donde participan sujetos. ¿Qué principios responden a la dilemática situación de experimentar con humanos? ¿pueden estos principios fundamentar criterios normativos y regulatorios que valgan para la ética de la investigación? ¿Cuáles son los límites en (...) la práctica y la investigación? Como se verá, no existe prácticamente reglamentación específica para la investigación social más allá de la derivada por la investigación médica. Se describen, entonces, las raíces históricas y los fundamentos filosóficos de la ética de la investigación en función de mostrar sus límites y alcances metodológicos. (shrink)

La Neuroética necesita un marco de ética filosófica desde el que interpretar, integrar y criticar el progreso neurocientífico en el ámbito moral. Este artículo intenta: 1) Mostrar en qué medida este marco es necesario. 2) Abordar la cuestión del método adecuado para construirlo. 3) Compilar los principales tópoi de las neurociencias que el marco debería interpretar e integrar. 4) Mostrar cómo la ética del discurso puede ser un marco adecuado para la neuroética. 5) Señalar algunas insuficiencias de ese marco y (...) sugerir para superarlas una ética de la razón cordial. (shrink)

Este trabajo consta de dos partes, ligadas entre sí por el concepto de ciudadanía democrática. La primera intenta diseñar los trazos de un modelo de democracia deliberativa como el más apropiado para encarnar la sustancia misma de la democracia. De ahí que presente el sentido de la democracia deliberativa, sus rasgos, sus ventajas frente a otros modelos, las condiciones de su puesta en marcha, sus límites y el tipo concreto de democracia deliberativa que sería más adecuado y que recibe el (...) nombre de «comunicativa»; todo ello en diálogo con sus principales representantes. La segunda parte aborda la cuestión concreta del lugar de la religión en las sociedades que se autocomprenden como democracias deliberativas, sociedades que cabe entender como seculares, postseculares, o mejor, pluralistas. Entrando en el debate entre los defensores de un espacio público-político y los de una esfera pública polifónica, entre los partidarios de una razón pública secular o pública sin más adjetivos, el trabajo propone un modelo de espacio público-social como lugar de descubrimiento, en que la diversidad de las voces garantiza el respeto a la ciudadanía compleja y posibilita juegos de suma positiva. (shrink)

Článek má za cíl ukázat podobnosti mezi Humovou a Madisonovou politickou filozofií v oblasti politiky náboženské tolerance. Humův kritický postoj k církvím a k náboženství je dnes v interpretační literatuře velmi známý. Často se však zapomíná na důsledky, které z tohoto postoje plynou pro jeho politickou filozofii. Hume se totiž na mnoha místech svého rozsáhlého filozofického díla (kam je třeba řadit i jeho Dějiny Anglie a mnohé eseje) zamýšlel nad otázkou, jak řídit stát nábožensky roztříštěný do církví a sekt. Podobně (...) se i jeden z nejvýznamnějších otců zakladatelů, James Madison, obával názorově roztříštěné společnosti; přičemž co do důvodů i řešení tohoto problému je patrná podobnost mezi jeho a Humovými myšlenkami. Hume i Madison shodně považovali za zdroj lidské tendence ke stranictví lidskou přirozenost a řešení této stranickosti spatřovali jednak v ustavení státu na co nejširším území, a jednak v co největší míře tolerance rozličných názorů i v náboženských otázkách. Oba argumentovali tím, že se v dějinách prakticky ukázalo jako nejúčinnější právě zavedení co nejširší náboženské tolerance. Kromě toho Madison používá stejné metafory a výrazy ve stejném kontextu jako Hume. Humův vliv na Madisona v otázce náboženské tolerance tak nelze při interpretaci intelektuálních zdrojů Jamese Madisona dále přehlížet. (shrink)

One of the essential tasks of bioethics in morally pluralistic societies consists of fostering a public use of reason in its field of competence. This is the fundamental thesis of the present work. To deal with it I will try to answer two crucial questions: What is moral pluralism and why does it demand fostering the use of public reason in moral issues in the sphere of bioethics and What are the laboratories of bioethics in a pluralistic society?

El poder que la Nueva Genética ha puesto en manos de los seres humanos requiere una ética desde la que sea posible tomar decisiones en cuestiones de manipulación genética. El trabajo se propone situar la ética de las biotecnologías en el conjunto de la bioética, señalar los distintos ámbitos de la Nueva Genética que plantean problemas éticos, reconociendo que cada uno de ellos requiere un tratamiento específico, esbozar un marco ético desde el que orientar las respuestas, un marco elaborado desde (...) la ética kantiana, el enfoque de las capacidades de Sen, la ética del discurso y el principio responsabilidad de Jonas, y abordar la cuestión tal vez más candente en el ámbito ético: si el poder de la manipulación genética exige poner de nuevo sobre el tapete la discusión sobre la naturaleza humana, como hacen, entre otros, Habermas y Fukuyama. (shrink)

Článek má za cíl ukázat podobnosti mezi Humovou a Madisonovou politickou filozofií v oblasti politiky náboženské tolerance. Humův kritický postoj k církvím a k náboženství je dnes v interpretační literatuře velmi známý. Často se však zapomíná na důsledky, které z tohoto postoje plynou pro jeho politickou filozofii. Hume se totiž na mnoha místech svého rozsáhlého filozofického díla (kam je třeba řadit i jeho Dějiny Anglie a mnohé eseje) zamýšlel nad otázkou, jak řídit stát nábožensky roztříštěný do církví a sekt. Podobně (...) se i jeden z nejvýznamnějších otců zakladatelů, James Madison, obával názorově roztříštěné společnosti; přičemž co do důvodů i řešení tohoto problému je patrná podobnost mezi jeho a Humovými myšlenkami. Hume i Madison shodně považovali za zdroj lidské tendence ke stranictví lidskou přirozenost a řešení této stranickosti spatřovali jednak v ustavení státu na co nejširším území, a jednak v co největší míře tolerance rozličných názorů i v náboženských otázkách. Oba argumentovali tím, že se v dějinách prakticky ukázalo jako nejúčinnější právě zavedení co nejširší náboženské tolerance. Kromě toho Madison používá stejné metafory a výrazy ve stejném kontextu jako Hume. Humův vliv na Madisona v otázce náboženské tolerance tak nelze při interpretaci intelektuálních zdrojů Jamese Madisona dále přehlížet. (shrink)

Workplaces around the world have experienced extraordinary changes to the composition of their workforces and the nature of work. Few studies have explored workers from multiple countries of birth, with multiple religious orientations, working together within a single country of residence. Building on and extending the Work Values Ethic (WVE) literature, we examine 1,382 responses from employees working in three manufacturing companies. Differences were found in the mean WVE scores of groups of respondents from 42 countries of birth. Their WVE (...) scores were strongly associated with their birth countries’ per capita Gross National Product (GNP), and the means of these scores did not change with variations in the respondents’ length of residence in a different country. These results have implications for developing cross-cultural management practices and for improving relationships with employees, with opportunities for increased commitment and, potentially, productivity. (shrink)

The nineteen-nineties saw the so-called “deliberative turn in democracy”, which was taken up by a large number of democracy theorists. This paper sets out: 1) to analyse why this turn took place; 2) to classify the different proposals of deliberative democracy into two models (D1 and D2), in view of their epistemological effectiveness (model D1 assumes the pattern of Rawls’ political liberalism, and model D2, Habermas’ Theory of Discourse); 3) to display the superiority of D2 over D1; 4) to point (...) out certain shortcomings in Habermas’ deliberative-discursive politics and to propose a model of democracy which will enable these to be improved on, to be known as “communicative democracy”. (shrink)

The "Protagoras," like several of the Dialogues of Plato, is put into the mouth of Socrates, who describes a conversation which had taken place between himself and the great Sophist at the house of Callias-'the man who had spent more upon the Sophists than all the rest of the world'-and in which the learned Hippias and the grammarian Prodicus had also shared, as well as Alcibiades and Critias, both of whom said a few words-in the presence of a distinguished company (...) consisting of disciples of Protagoras and of leading Athenians belonging to the Socratic circle. The dialogue commences with a request on the part of Hippocrates that Socrates would introduce him to the celebrated teacher. He has come before the dawn had risen-so fervid is his zeal. Socrates moderates his excitement and advises him to find out 'what Protagoras will make of him, ' before he becomes his pupil. Presented here is the classic introduction and translation of Benjamin Jowett. (shrink)