The present paper describes the story of the development of a graphic novel—a story about superheroes—written by adolescent cancer patients on the Youth Project at the Istituto Nazionale Tumori in Milan. Nineteen patients from fifteen to twenty-five years old participated in a four month creative writing laboratory managed by a professional teacher. The output from the writing laboratory was a written text that was used as the script for a graphic novel drawn by professional cartoonists and working together with the (...) patients. Through their story, adolescent patients succeeded in voicing their dreams and fears. It was the adolescent patients themselves who explained how they had each tried to bring out the superhero inside them. This project describes the amazing powers of adolescents with cancer and opens a precious window on their inner world, enabling us to gain a better understanding of what they are really thinking and feeling through their own words. (shrink)

La alteridad y la interculturalidad son realidades inherentes a la existencia misma de la humanidad; sin embargo, como conceptos, han adquirido especial relevancia en los últimos cuarenta años debido a las complejas realidades socioculturales. No obstante, personajes de otras épocas, como Francisco de Asís, lo habían experimentado y referenciado en su vivencia; por ello, cobra importancia reflexionar en torno a estos conceptos actuales en la vida de un santo que ha sido el emblema del ser humano diverso a partir de (...) un análisis hermenéutico de las fuentes hagiográficas y documentales. Este estudio permite evidenciar que la alteridad estuvo presente en la vida del santo de Asís en su acto cristiano de la hermandad y en el encuentro con los otros diferentes, especialmente en su vivencia con el leproso, los pobres, las mujeres excluidas del culto y la Creación. Por otro lado, la interculturalidad se hizo realidad en su vida en el diálogo con los otros diferentes. En este sentido, se resalta el hecho histórico del encuentro que él tuvo con el sultán de Marruecos, Malik al-Kamil, hacia el año 1219, el cual fue conmemorado en el año 2019 por el papa Francisco como una invitación a los diferentes líderes para promover el diálogo interreligioso y la paz en el mundo. (shrink)

Este artigo tratará da natureza da associação política tal como concebida por Tomás de Aquino. Duas características serão analisadas: primeiramente a noção de cooperação social e sua necessária relação com a figura da autoridade em segundo lugar, os limites da autoridade e a noção de um fim último do homem.

In this article we are going to approach the question of the intersubjectivity. To understand why the intersubjectivity is a modern problem and which is the solution that it fits, we have chosen to follow a descending route that gives light and should illuminate what today, in many areas, is seen as a problem. We will begin, consequently, approaching the person as not identical but dual. The above mentioned cosideration takes us from the hand to the distinction between someone and (...) something that reveals the unlimited character of the person. The distinction indicates that what is own of the person is to coexist, that is to say, that there cannot be only one person. Thus, monism is incompatible with the personal being and, having reached the person as coexistence, the discoveries are extended on to intersubjectivity, proper of modern anthropology. (shrink)

Este artigo está dividido em duas partes. Começo por oferecer algumas informações de fundo sobre as discussões e os debates que tiveram lugar na Europa no final da Idade Média e no início dos tempos modernos e que envolveram autoridades políticas e eclesiásticas. Não pretendo ser exaustivo nesta apresentação. Procuro apenas sugerir o contexto mais amplo das disputas entre o poder dos monarcas europeus e o da Igreja Católica durante os séculos XV, XVI e o início do século XVII. Na (...) segundaparte, trato especificamente da obra de Alonso de la Vera Cruz e utilizo a primeira parte como pano de fundo sobre o qual se pode compreender o pensamento de Frei Alonso. Buscarei sobretudo enfatizar o papel desempenhado pela Política de Aristóteles na concepção de Alonso sobre o casamento na Nova Espanha. (shrink)

Contiene una sección especial sobre Filosofía Latinoamericana, donde hay ponencias de los siguientes autores: Carlos Alemián, Abelardo Barra Ruatta, Alberto Buela y Oscar Wingartz Plata. Además, sobre Arturo A. Roig (dos artículos, uno de Estela Fernández y otro de Marisa Muñoz, Dante Ramaglia y Oscar Zalazar); sobre ensayo y fenomenología en América Latina (Clara Alicia Jalif de Bertranou); sobre Agustín Alvarez (Dante Ramaglia); y sobre Simón Rodríguez (Oscar Salazar). De otras secciones destacamos una ponencia de Arturo A. Roig sobre (...) la historia de las ideas y la filosofía latinoamericana, y otras dos, una sobre Mariátegui (Néstor Kohan) y la segunda sobre Andrés Mercado Vera (Isabel Luchetta)"--Handbook of Latin American Studies, v. 58. (shrink)

La pregunta contemporánea por la articulación entre la exigencia de justicia social y la exigencia de justicia cultural no es una cuestión totalmente nueva: se manifiesta, desde el siglo XIX, por lo menos en el compromiso social y político de algunas figuras «marginales» que intentaron pensar la exigencia de justicia social en una perspectiva socialista. De manera más o menos intuitiva, más o menos reflexiva, estos precursores, que se puede encontrar tanto en la tradición del socialismo libertario como en la (...) del socialismo marxista, asocian ambas exigencias de justicia en la unidad de una práctica y/o de un pensamiento; no obstante, sin formular como tal la cuestión teórica de su articulación. En la tradición del socialismo marxista, el primero y tal vez el más importante representante de estos precursores es José Carlos Mariátegui (1895-1930), cuya obra teórica y práctica fue durante largo tiempo condenada a la marginalidad por los censores del marxismo dogmático. En la tradición del socialismo libertario, y más alejada en el tiempo, la figura de Louise Michel sostiene, de manera práctica, la idea de una ética social del reconocimiento capaz de integrar el reconocimiento de la diferencia cultural – despertando la incomprensión de la mayoría de sus compañeros militantes del movimiento obrero. (shrink)

I saggi che compongono questo libro intendono presentare in maniera organica e interdisciplinare, anche se da una prospettiva fondazionale logico-filosofica, il ruolo che il concetto di prova svolge in differenti ambiti del sapere. L’elemento innovativo e caratterizzante del volume è quello di stabilire e formulare quali sono le condizioni di adeguatezza materiale e formale per una corretta esplicazione del concetto di prova nelle sue differenti applicazioni. Si cercherà, inoltre, di cogliere cosa ha qualificato storicamente e qualifica tuttora il concetto di (...) prova tentando di individuarne, da un lato, le caratteristiche persistenti o invarianti e, dall’altro, le differenze specifiche che esso assume in molteplici settori della ricerca. Vengono così presentati sette saggi che spaziano sui seguenti temi: dalle procedure logiche di prova medievali (Alfredo Di Giorgio), si va alla nozione di prova da Frege a Wittgenstein (Carlo Penco), al problema delle verità delle proposizioni gödeliane (Sergio Galvan), alla fondazione delle leggi logiche (Ciro De Florio), ai fondamenti del linguaggio pragmatico (Antonio Negro e Davide Sergio), alla relazione tra conoscibilità e prova (Massimiliano Carrara e Daniele Chiffi), fino all’analisi del paradosso del buon samaritano (Andrea Favaro e Silvia Gaio). (shrink)

RESUMEN El artículo responde algunas críticas planteadas por Ignacio Ávila a mi interpretación de la epistemología davidsoniana. Presento argumentos en contra de: a) que sea necesario distinguir entre representaciones epistemológicamente “peligrosas”e “inofensivas”; b) que el empirismo mínimo sea un tipo de realismo directo; c) que mi uso de la expresión “evidencia distal” y el interés por la teoría de la correspondencia sean asuntos ajenos a Davidson. Finalmente, sostengo que la triangulación es un elemento fundamental de la epistemología davidsoniana, pues permite (...) sortear la ansiedad realista manteniéndose en una postura no representacionalista. ABSTRACT In this article, I respond to some of Ignacio Ávila's criticisms of my interpretation of Davidson’s epistemology. I argue against: a) the need to distinguish between epistemologically “dangerous” and “harmless” representations; b) the idea that minimal empiricism is a kind of direct realism; and c) the claim that my usage of the expression “distal evidence” and interest in the theory of correspondence are issues that do not pertain to Davidson. Finally, I claim that triangulation is a key element in Davidsonian epistemology since it allows us to deal with the realist anxiety while maintaining a non-representationalist viewpoint. (shrink)

El De dogmatibus ecclesiasticis de Genadio de Marsella se encuentra próximo a la tradición de los símbolos, compilaciones doctrinarias de consulta ágil, por su estructura interna y contenidos. El examen del tratado genadiano contribuye a delimitar su contexto de composición, así como las preferencias dogmáticas de su autor. The De dogmatibus ecclesiasticis of Gennadius of Massilia is close to the tradition of symbols, easy to read doctrinal compilations, because of its structure and contents. The exam of Gennadius’ book contributes to (...) define its composition context and its author’s dogmatic choices. (shrink)

La sección de literatura de la edición n.° 33 presenta poesía de la obra muy poco divulgada y estudiada de Alfredo Sancho, poeta y dramaturgo costarricense, quien nació el 16 de abril de 1924 y falleció en México en 1990. Según el académico y poeta Carlos Rafael Duverrán, Sancho perteneció a la primera generación vanguardista, o generación perdida (1917-1927) de la literatura en Costa Rica, país donde fundó el Teatro Universitario (1951), el Experimental de Costa Rica (1953), el (...) Teatro de la Prensa (1956) y el Instituto Nacional de Artes Dramáticas (1961). Del libro Cantera bruta (1965), antología de poesía de Alfredo Sancho, con ilustraciones y texto en la contraportada del connotado artista Francisco Amighetti, también costarricense, se reproducen los siguientes poemas, cuya luz singularísima poetiza la cotidianidad y “comunica su espíritu, para adherirse a un sistema de expresiones que está más allá de la lingüística”, tal como fue descrita su obra por la escritora Yolanda Oreamuno. (shrink)

El transhumanismo es una moda intelectual que propone la transformación de los seres humanos mediante diversas tecnologías. Expondremos brevemente los rasgos más conspicuos del TH, así como las principales críticas que se le han hecho. Pero la intención de este artículo no es entrar en esta polémica; aportaremos tan solo las claves imprescindibles para poder seguir adelante. Y una de las claves más intrigantes del TH es que, por debajo de su pátina tecno-futurista, remite a ciertas ideas filosóficas tan viejas (...) como, en apariencia, incompatibles entre sí. El TH remite al naturalismo radical, tanto como al nihilismo existencialista. La tesis que aquí se defiende es que tanto el naturalismo radical como el nihilismo existencialista son producto de las diversas oleadas del dualismo: del dualismo platónico antiguo, del dualismo cartesiano moderno. Una vez que separamos, a la manera dualista, la libertad por un lado y la naturaleza por el otro, podemos contar hasta dos, como hacen los dualistas, o quedarnos solo en uno, como hacen los existencialistas, que se paran en la libertad, y los naturalistas, que solo cuentan con la naturaleza. En cualquier caso, la imagen del ser humano, que es libertad y naturaleza, sale dañada. Asoma entonces el animal aporético y enfermizo al cual hay que salvar… de sí mismo. ¿Cómo? Siguiendo el método de Procusto, pero ahora con los prefijos bio e info en lugar de sierra y martillo. Hasta que el pobre ser humano encaje en el lecho de la utopía que algunos visionarios han urdido. ¿Y no hay otra vía, otra forma de mejorar la vida humana que sea más respetuosa para con la humana envergadura? Quizá sí, mas para trazar esa tercera vía, entre el naturalismo radical que mutila y el nihilismo existencialista que descoyunta y estira, habría que negar de antemano el dualismo que a los dos engendra, y atenerse a la sensatez común, en línea con la tradición aristotélica, antes que a las ensoñaciones utópicas. En nuestra opinión, el concepto aristotélico de naturaleza humana nos habilita para juzgar las antropotecnias mejor que la normatividad extraída de las visiones futuristas propias del TH. (shrink)

Investigates the resolution of contradictions and ambiguous derogations in a code, by means of the imposition of partial orderings.

El tema de las relaciones entre ciencia y religión es central en la obra de Ruse. No se trata de una mera curiosidad o de una cuestión tratada tangencialmente, sino que está en el corazón de sus preocupaciones intelectuales e incluso vitales (sección 1). Hay que señalar, además, que la actividad de Ruse coincide con una cierta encrucijada histórica, en la cual se enfrentan dos posiciones extremas y mutuamente hostiles, el creacionismo, por una parte, y el nuevo ateísmo, por otra (...) (sección 2). Para entender las propuestas respetuosas, matizadas y constructivas que hace Ruse, hay que situarlas en un marco teórico complejo, donde sean posibles actitudes menos burdas que el simple enfrentamiento (sección 3). Quizá la fórmula que mejor recoge las ideas de Ruse en este dominio sea la de “existencialismo darwinista”, como él mismo propone (sección 4). Por último, presentaré un resumen conclusivo de lo hallado (sección 5). (shrink)

La ética ambiental nació como justa contestación a los excesos del antropocentrismo. Sin embargo, un énfasis obsesivo en lo ético y en lo ambiental, con el consiguiente olvido de lo antropológico, puede estar dañando la vida humana, la libertad de las personas y la vida en general. Abogamos aquí por la construcción de una ecología humana que vaya más allá y más al fondo que las éticas ambientales al uso. Defendemos que el humanismo es perfectamente compatible con el reconocimiento del (...) valor inherente de todos los seres naturales. Lo hacemos basándonos principalmente en algunas ideas de Hans Jonas, aunque rechazamos su heurística catastrofista. De él retomamos la idea de que existe una responsabilidad moral hacia los demás seres vivos, empezando por los más próximos en el tiempo y en el espacio, y hacia el libre florecimiento de las personas actuales. Con ello, también, se rebaja el peso de lo ético sobre nuestra acción ecológica. Esta ha de atender principalmente a criterios experienciales, antropológicos, científicos y de sentido común. Por último, defendemos que la política, la educación y la comunicación ambiental deben orientarse directamente hacia la libertad y el desarrollo virtuoso de las personas actuales, y no hacia el control de las mismas por culpabilización. El tránsito desde la ética ambiental hacia la ecología humana —concluimos— puede ser beneficioso tanto para las personas como para la naturaleza. (shrink)

En la poesía de Ramón López Velarde es fundamental la presencia del corazón y del alma. Ambos conceptos no son simples y únicos, sino complejos y diversos. Hay un corazón confesional e íntimo, llamado “Corazón de San Agustín”; un corazón como órgano del cuerpo, conocido como “Corazón de Harvey”; y un corazón simbólico, el cual recibe el nombre de “Corazón de León”. En correspondencia con estos elementos, hay un alma individual, perteneciente al sujeto lírico; un Anima mundi, relativa a la (...) belleza del mundo; y un Alma Superior, la cual remite al mundo de las ideas platónicas o arquetípicas. Con base en un enfoque propio de la Mitocrítica, se demuestra la importancia de la presencia del símbolo, del mito y del arquetipo en la poesía de López Velarde. Palabras clave: corazón, alma, mitocrítica, poesía, López Velarde. (shrink)

En este artículo se trata de explicar la influencia de algunos novelistas rusos en la vida y obra de Gabriela Mistral, ya que en su existencia artística son nombrados con cierta frecuencia, además de recomendarlos como lectura obligatoria, citándolos para referirse a ellos como ejemplo para la educación y el cambio social. En un primer momento, se describe y analiza la influencia de estos autores, a finales del siglo XIX y principios del XX en Chile, a través de hitos significativos (...) como: el primer encuentro que, gracias a la biblioteca de Bernardo Ossandón, Mistral tuvo con estos en 1904; la recomendación que Mistral hizo a Neruda sobre su lectura en 1920; y algunos escritos posteriores en prosa, entrevista y diarios íntimos donde se refiere a ellos. En un segundo momento, se intenta mostrar cómo algunos novelistas rusos no son solo inspiración literaria para Mistral, sino personas con las que se identifica plenamente, por las coincidencias que observa entre estos y ella misma, en el ámbito de los sufrimientos, dificultades y carencias, que se dan a lo largo de sus vidas. (shrink)

This article reports the findings of a survey examining if there are gender and career stage differences between male and female practitioners regarding ethical judgment. The results show that, on average, females adopted a more strict ethical stance than their male counterparts on 7 out of 19 vignettes. Males on the other hand, demonstrated a more ethical stance than their female counterparts on 2 out of 19 vignettes. The results furthermore indicate there is a significant difference in ethical judgment across (...) career stages. Overall, it appears that practitioners in later career stages display higher ethical judgment than practitoners in lower career stages. Implications are provided for both practitioners and academicians. (shrink)

This paper explores aspects of GPT-3 that have been discussed as harbingers of artificial general intelligence and, in particular, linguistic intelligence. After introducing key features of GPT-3 and assessing its performance in the light of the conversational standards set by Alan Turing in his seminal paper from 1950, the paper elucidates the difference between clever automation and genuine linguistic intelligence. A central theme of this discussion on genuine conversational intelligence is that members of a linguistic community never merely respond “algorithmically” (...) to queries through a selective kind of pattern recognition, because they must also jointly attend and act with other speakers in order to count as genuinely intelligent and trustworthy. This presents a challenge for systems like GPT-3, because representing the world in a way that makes conversational common ground salient is an essentially collective task that we can only achieve jointly with other speakers. Thus, the main difficulty for any artificially intelligent model of conversation is to account for the communicational intentions and motivations of a speaker through joint attention. These joint motivations and intentions seem to be completely absent from the standard way in which systems like GPT-3 and other artificial intelligent systems work. This is not merely a theoretical issue. Since GPT-3 and future iterations of similar systems will likely be available for commercial use through application programming interfaces, caution is needed regarding the risks created by these systems, which pass for “intelligent” but have no genuine communicational intentions, and can thereby produce fake and unreliable linguistic exchanges. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Hispanic Philosophy in the Age of Discovery ed. by Kevin WhiteIván JaksicKevin White, editor. Hispanic Philosophy in the Age of Discovery. Washington, DC: Catholic University of America Press, 1997. Pp. xv + 326. Cloth, $59.95.The quincentennial of what has been termed the “encounter” between Europeans and Indians in the New World in the late fifteenth century furnished the occasion for much denunciation of the evils inflicted by greedy (...) intruders on the indigenous population and their environment. Many a conference was convened to reflect on such [End Page 463] events from the perspective of what appeared to be a consensus on the ultimately negative effects of European discovery, conquest, and colonization. In this context, it is quite remarkable that a conference on Hispanic philosophy in the age of discovery should have been convened to examine the philosophical figures and treatises of the era. As it turns out, this volume represents probably one of the most enduring outcomes of the myriad activities of 1992. This is a volume that ranges widely into the philosophical world of the period, brings to light the richness and significance of philosophers and their work, and provides a coherent and consistently well-researched set of essays.The volume consists of fifteen essays divided into five parts. Part I consists of one essay by Jorge J. E. Gracia which offers a wide panorama of Hispanic philosophy from 1500 to 1650, as well as a lucid interpretation of the historical reasons why Hispanic philosophy seems to have reached a dead end in the context of modern European philosophy, and suffered the neglect of intervening centuries. Part II consists of one essay by Mauricio Beuchot on discussions concerning the conquest of Mexico; two essays by John Doyle and Marcelo Sánchez-Sorondo on the work of Francisco de Vitoria; and two essays on the celebrated dispute between Juan Ginés de Sepúlveda and Bartolomé de las Casas in 1550–51, the first by Eduardo Andújar and the second by Rafael Alvira and Alfredo Cruz. Part III includes essays by William Wallace on Domingo de Soto and Galileo’s science; Juan Antonio Widow on the economic thought of the Spanish Scholastics; Jean de Groot on the mysticism of Teresa de Avila; Yves Floucat on St. John of the Cross, and Mirko Skarica on the problem of future contingents. Part IV includes three essays by Norman Wells, Stephen Menn, and Carlos G. Noreña on the works of Francisco Suárez, probably the best-known Spanish thinker of the period. The volume closes with Part V, which has a long essay by John Deely on John Poinsot’s doctrine of signs.A volume of this scope and nature is bound to contain some overlap and repetition, as is the case with the pieces concerning the Las Casas-Sepúlveda debate. And yet these essays read well because the authors seriously undermine the conventional treatment of Sepúlveda as the hawkish defender of Indian slavery, and place him in the context of a larger Renaissance view of non-European peoples. Las Casas, in the view of the authors, had a great deal more in common with his opponent than the historiography has thus far suggested. In other sections of the volume, the variety of approaches and subjects on the part of the contributors challenges the reader to constantly shift grounds. Part III, for instance, takes us from the disquisitions on the velocity of falling bodies to the moral aspects of economic thought, and to the meaning of mystical theology. Fortunately, the competence of the researchers makes all individual pieces worthwhile even if this particular reviewer would have been somewhat more stringent with the space allotted to make a point.Contributors to this book leave no doubt as to the importance of their subjects, and yet they resist the temptation of exaggerating the extent of the influence of many of the Spanish authors on other European thinkers. Indeed, the essay by Norman Wells shows that while one must consider the linkages between Suárez and Descartes, there is [End Page 464] no reason to believe that the latter made Suárez’s position on the moderni... (shrink)

What are the limits of the use of artificial intelligence (AI) in the relational aspects of medical and nursing care? There has been a lot of recent work and applications showing the promise and efficiency of AI in clinical medicine, both at the research and treatment levels. Many of the obstacles discussed in the literature are technical in character, regarding how to improve and optimize current practices in clinical medicine and also how to develop better data bases for optimal parameter (...) adjustments and predictive algorithms. This paper argues that there are also in principle obstacles to the application of AI in clinical medicine and care where empathy is important, and that these problems cannot be solved with any of the technical and theoretical approaches that shape the current application of AI in specific areas of clinical medicine in which care for patients is fundamental. This is important, because it generates specific risks that may be overlooked otherwise, and it justifies the necessity of human monitoring and emotional intervention in clinical medicine. Consequently, difficult issues concerning moral and legal responsibility may ensue if these in principle problems are ignored. (shrink)

The importance of fairness in machine learning models is widely acknowledged, and ongoing academic debate revolves around how to determine the appropriate fairness definition, and how to tackle the trade-off between fairness and model performance. In this paper we argue that besides these concerns, there can be ethical implications behind seemingly purely technical choices in fairness interventions in a typical model development pipeline. As an example we show that the technical choice between in-processing and post-processing is not necessarily value-free and (...) may have serious implications in terms of who will be affected by the specific fairness intervention. The paper reveals how assessing the technical choices in terms of their ethical consequences can contribute to the design of fair models and to the related societal discussions. (shrink)

The Polish logician Roman Suszko has extensively pleaded in the 1970s for a restatement of the notion of many-valuedness. According to him, as he would often repeat, “there are but two logical values, true and false.” As a matter of fact, a result by W´ojcicki-Lindenbaum shows that any tarskian logic has a many-valued semantics, and results by Suszko-da Costa-Scott show that any many-valued semantics can be reduced to a two-valued one. So, why should one even consider using logics with more (...) than two values? Because, we argue, one has to decide how to deal with bivalence and settle down the tradeoff between logical 2-valuedness and truth-functionality, from a pragmatical standpoint. -/- This paper will illustrate the ups and downs of a two-valued reduction of logic. Suszko’s reductive result is quite non-constructive.We will exhibit here a way of effectively constructing the two-valued semantics of any logic that has a truth-functional finite-valued semantics and a sufficiently expressive language. From there, as we will indicate, one can easily go on to provide those logics with adequate canonical systems of sequents or tableaux. The algorithmic methods developed here can be generalized so as to apply to many non-finitely valued logics as well —or at least to those that admit of computable quasi tabular two-valued semantics, the so-called dyadic semantics. (shrink)

This article presents what I call the Central Normative Proposal of Luis Villoro. This proposal is based on an interpretation of the principle of non-exclusion in ethics and epistemology. The core argument of the paper is based on a linguistic analogy that demonstrates the importance of reasonable communication for non-exclusion in epistemology, which is assumed in various theses of Villoro. A consequence of this analogy for non-exclusion in ethics is that Villoro defends basing what is reasonable on the concrete possibilities (...) of mutual understanding, starting with asymmetries and injustices that are obfuscated or eliminated in a contractualist analysis, or one that begins with strictly egalitarian principles. This criticism is compatible with egalitarian views, but it assumes a radically different point of departure. Although various theses by Villoro are compatible with egalitarian notions, given this point of departure based on asymmetries of power his proposal should be understood based on our cognitive capacities to understand and appreciate such asymmetries. For this reason, the paper concludes with an analysis of the notion of reasonableness, which under my interpretation Villoro defines in terms of our capacities for attention, that are not reducible to beliefs or systems of beliefs. In this way, the Central Normative Proposal of Villoro depends on the convergence between truth and the dignity of the members of communities in which as matter-of-fact asymmetries exist and must be eliminated through concrete communicative efforts. (shrink)

The present text surveys and reevaluates the meaning and scope of Ortega y Gasset’s philosophy. The chapters reveal the most important aspects of his history such as the Neokantian training he went thru in Germany as well as his discovery of Husserl’s phenomenology around 1912. The work also covers his original contributions to philosophy namely vital and historical reason - and the cultural and educational mission he proposed to achieve. The Spanish – and to a certain extent the European – (...) circumstance was the milieu from which his work emerged but this does not limit Ortega’s scope. Rather, he believed that universal truths can only emerge from the particulars in which they are embedded. The publication in 2010 of a critical edition of his Complete Works opened worldwide access for many unpublished manuscripts, and some of his lectures. There is renewed interest among students and researchers in Ortega and this book uniquely delivers scholarship on his content in English. (shrink)

Freire is one of the most powerful voices challenging the hegemony of bureaucratic and banking educational systems. His voice was particularly influential impacting revolutionary processes and progressive social movements while at the same time learning from their practices. However, some silences in his oeuvres requires further examination. In this article, we focus on the silences of Freire regarding education and its relationship with work and labor, gender issues, and citizenship building.

This commentary focuses on the importance of attention skills in the development of universal associative learning, and it explains why the centrality of attention in UAL presents a considerable difficulty for the UAL approach. Attentional abilities are not just developmentally related to UAL but are in fact explanatory of UAL. The main problem is that all the types of attention involved in UAL can be dissociated from consciousness. This means that while attention skills for UAL might be necessary for consciousness, (...) they are not sufficient because they can all occur unconsciously. Thus, the possibility that UAL capacities might not be sufficient for consciousness cannot be eliminated, thereby challenging the key claim of the UAL approach. (shrink)

Supposedly, stubbornness on the part of scientists—an unwillingness to change one’s position on a scientific issue even in the face of countervailing evidence—helps efficiently divide scientific labor. Maintaining disagreement is important because it keeps scientists pursuing a diversity of leads rather than all working on the most promising, and stubbornness helps preserve this disagreement. Planck’s observation that “Science progresses one funeral at a time” might therefore be an insight into epistemically beneficial stubbornness on the part of researchers. In conversation with (...) extant formal models, recent empirical research, and a novel agent-based model of my own I explore whether the epistemic goods which stubbornness can secure—disagreement and diversity—are attainable through less-costly methods. I make the case that they are, at least in part, and also use my modeling results to show that if stubbornness is scientifically valuable, it still involves a willingness to change one’s mind. (shrink)

¿Qué tipo de agencia es necesaria para la personalidad jurídica? ¿Cuáles son los requisitos cognitivos y racionales que los sistemas legales asumen acerca de los sujetos de la ley? ¿Cómo es que los seres humanos cumplen con estos requisitos? En trabajo previo (Cáceres y Montemayor, 2016), hemos argumentado que estas preguntas requieren un nuevo acercamiento a la teoría del derecho, basado en hallazgos recientes en ciencia cognitiva, que van más allá de tratamientos teóricos neuro-legales contemporáneos. Aquí construimos sobre esta propuesta, (...) ahora enfocándonos en cuestiones de agencia y normatividad, incluyendo tipos de agencia que son relevantes para la epistemología social. La conclusión principal del artículo es que los muy estrictos requisitos cognitivos que se asumen sobre las capacidades explícitas de racionalidad de los agentes cognitivos, presupuestos por la ley, no sólo son incompatibles con los hallazgos en psicología, sino que un análisis sistemático de la agencia moral y epistémica también es necesario para poder entender la normatividad legal. El argumento principal es que tipos de agencia colectiva, moral y epistémica, difieren de la agencia individual, la cual también debe distinguirse como moral y epistémica. Fundamentalmente, la agencia colectiva difiere de la individual no sólo con base en diferencias con respecto a la racionalidad, sino también con base en los criterios de integración informativa. Varias consecuencias de este análisis son evaluadas, incluyendo aspectos concernientes a integración informativa para juicios y decisiones, comunicación fiable para la agencia epistémica, y la integración de consideraciones morales en el razonamiento jurídico. Una revisión comprensiva de la noción de “autonomía” es justificada por esta propuesta, en parte porque los requisitos comunes para la personalidad y autonomía jurídica son muy demandantes e inadecuados en muchos casos, y en parte porque la agencia colectiva debe tomarse en consideración como un tipo fundamental de agencia legal responsable para procesos de integración informativa. Basándonos en la distinción entre formas epistémicas y morales de razonamiento, explicamos cómo los sistemas legales necesitan de altos niveles de integración cognitiva para la responsabilidad legal a nivel colectivo. (shrink)

Después de enseñar la asignatura de Ética, y de la aplicar unas normas familiares escolares tradicionales, los estudiantes no se apropian de elementos éticos por varias causas: no les ven utilidad, no comprenden el contexto, o simplemente no les afecta, anulando cualquier interés al respecto. Esto impide que su obrar en la cotidianidad no sea tolerante en su ambiente escolar, generando dificultades en el docente para mediar comportamientos opuestos a una cultura de paz. Ante esto, se propone la Filosofía para (...) Niños (FpN) como apuesta ético-política que permita robustecer el pensamiento crítico, creativo y cuidadoso para mirar hacia una cultura de paz. Diego Pineda, el fundador de FpN en Colombia, sostiene que es necesario desarrollar en los estudiantes habilidades de pensamiento que, adicionales a conocimientos éticos-ciudadanos, los lleve a tomar decisiones acertadas en el abordaje pacífico del conflicto. El desarrollo paulatino del pensamiento, la cercanía a las comunidades de indagación, la incursión en habilidades cognitivas y éticas producto de las herramientas pedagógicas propias del programa de FpN, constituyen una preparación para asumir posiciones argumentadas frente a dilemas que acontecen dentro de los conflictos escolares, ello facilitará al estudiante estructurarse y lograr tomar decisiones iluminadas por la razón. (shrink)

Contemporary popular culture is riddled with references to Mexican drug cartels, narcos, and drug trafficking. In the United States, documentary filmmakers, journalists, academics, and politicians have taken note of the increasing threats to our security coming from a subculture that appears to feed on murder and brutality while being fed by a romanticism about power and capital. Carlos Alberto Sánchez uses Mexican narco-culture as a point of departure for thinking about the nature and limits of violence, culture, and personhood. (...) A Sense of Brutality argues that violent cultural modalities, of which narco-culture is but one, call into question our understanding of “violence” as a concept. The reality of narco-violence suggests that “violence” itself is insufficient to capture it, that we need to redeploy and reconceptualize “brutality” as a concept that better captures this reality. Brutality is more than violence, other to cruelty, and distinct from horror and terror—all concepts that are normally used interchangeably with brutality, but which, as the analysis suggests, ought not to be. In narco-culture, the normalization of brutality into everyday life is a condition upon which the absolute erasure or derealization of people is made possible. (shrink)

Like non-verbal communication, paralinguistic communication is rooted in anatomical and physiological factors. Paralinguistic form-meaning relations arise from the way these affect speech production, with some fine-tuning by the cultural and linguistic context. The effects have been classified as “biological codes,” following the terminological lead of John Ohala's Frequency Code. Intonational morphemes, though arguably non-arbitrary in principle, are in fact heavily biased toward these paralinguistic meanings. Paralinguistic and linguistic meanings for four biological codes are illustrated. In addition to the Frequency Code, (...) the Effort Code, and the Respiratory Code, the Sirenic Code is introduced here, which is based on the use of whispery phonation, widely seen as being responsible for the signaling and perception of feminine attractiveness and sometimes used to express interrogativity in language. In the context of the evolution of language, the relations between physiological conditions and the resulting paralinguistic and linguistic meanings will need to be clarified. (shrink)

¿Qué ha pasado con el problema del cardinal del continuo después de Gödel (1938) y Cohen (1964)? Intentos de responder esta pregunta pueden encontrarse en los artículos de José Alfredo Amor (1946-2011), "El Problema del continuo después de Cohen (1964-2004)", de Carlos Di Prisco , "Are we closer to a solution of the continuum problem", y de Joan Bagaria, "Natural axioms of set and the continuum problem" , que se pueden encontrar en la biblioteca digital de mi blog (...) de Lógica Matemática y Fundamentos de la Matemática (ver). También en la entrada "The Continuum Hypothesis" de la web de Enciclopedia de Filosofía de la Universidad de Stanford existe información importante y actualizada al respecto. En esta breve nota se comenta sobre el tema de una manera divulgativa. (shrink)