O que somos? Como nos tornamos o que somos? Quais relações de saber-poder atravessam nossas subjetividades? Quais dispositivos e tecnologías foram/são mobilizados em torno das urgências histórico-contemporâneas? Quais outros somos são possíveis diante das estratégias de governamentalidade disciplinares e biopolíticas que marcam a contemporaneidade? O pensamento de Michel Foucault e seu modo crítico de indagação histórica e filosófica possibilitam que interpelemos os processos que nos fizeram e nos fazem ser quem somos, seus mecanismos de assujeitamento e posibilidades de resistências, nos (...) levando a problematizar os processos de subjetivação como efeitos e indicios de relações de poder-saber historicamente constituídas [...]. (shrink)

Jair Bolsonaro, the current President of Brazil, has made himself into one of the most influent advocates of COVID-19 denial. His health policy and his political doctrine are partly based on an implicit moral claim, which is neglected by contemporary political theory. Bolsonarism’s rhetoric raises a moral claim to freedom without responsibility, which relieves its followers from the burdens that emerge from liberal accounts of liberty or from basic goods accepted in a political community. In opposition to liberal or communitarian (...) accounts, Bolsonarism endorses a Hobbesian concept of freedom that describes it as the absence of ‘impediments to motion’. Nonetheless, it differs from Hobbes because it treats this liberty as endowed with moral value and non-negotiable through a social contract. (shrink)

Proponer la existencia de filosofía en América Latina se convierte para muchos en un problema. Más dificultades se generarán ahora al proponer la existencia de una estética latinoamericana, teniendo como representante a un pensador colombiano: Nicolás Gómez Dávila. En medio de la obra de este pensador logramos entresacar una serie de códigos estéticos que, si bien están heredados de las concepciones europeas de la estética, podrían darnos atisbos de una mirada distinta otorgada por la observación de objetos y hechos generados (...) por el mestizaje sucedido en medio de tierras fértiles, agrestes y exuberantes como las de nuestra geografía. Realizar esta presentación implica repasar un legado existente, pero olvidado, por lo que actualizar una experiencia filosófica rica que, aunque presente, no se ha manifestado en nuestro medio de manera suficiente. Como objetivos principales de este ejercicio investigativo están: argumentar a favor del ejercicio filosófico realizado en Latinoamérica;proponer el ejercicio aforístico de Gómez Dávila como una aportación colombiana en torno a la estética filosófica; y repasar algunos tópicos estéticos que queremos entresacar en la obra de este autor para realizar un ejercicio hermenéutico de los mismos. Con este trabajo se espera alcanzar no solamente ecos en nuestro medio sino en las distintas latitudes donde ya el autor es reconocido, pero ahora desde la estética. La metodología empleada en esta investigación es realizada desde un ejercicio hermenéutico, en la perspectiva gadameriana. Esperamos proponer, como resultado principal, argumentos que corroboren las aportaciones de Gómez Dávila a la estética desde una perspectiva latinoamericana. Finalmente, concluimos que la estética de Gómez Dávila es de estilo clásicocon vínculos metafísicos, asociada a un canon griego y con una clara perspectiva cristiana, pero que ha sido elaborada por una mente perteneciente a un contexto latinoamericano, del cual no debemos extraer de ningún modo.AbstractTo suggest the existence of philosophy in Latin America becomes a problem for many. Even more difficulties are generated by proposing the existence of a Latin American Aesthetics, having as its representative a Colombian thinker: Nicolás Gómez Dávila. In the midst of this thinker’s work, we were able to identify a series of aesthetic codes which, although inherited from the European concepts of aesthetics, could give us glimpses of a different perspective given by the observation of objects and events generated by the miscegenation that took place in the midst of lush, rugged and fertile lands as those of our geography. To attempt his presentation involves reviewing an existing but forgotten legacy, and updating a rich philosophical experience that, although present, does not manifest in our environment sufficiently. The objectives of this research are: arguing for the philosophy made in Latin America; propose the aphoristic exercise of Gómez Dávila as a Colombian contribution to the field of aesthetics; and review some aesthetic issues that we want to conclude in the work of this author to conduct a hermeneutic exercise thereof. With this paper I expect to reach not only echoes in our philosophical community but in also in other latitudes where Gomez-Davila is already recognized, but now fromthe point of view of aesthetics. The methodology used in this research entailed a hermeneutic exercise, in the perspective of Gadamer. We propose some arguments supporting the contributions of Gómez-Dávila aesthetics from a Latin American perspective. Finally, we conclude that the aesthetics of Gómez-Dávila is of a classic style with metaphysical links, associated with a Greek canon and with a clear Christian perspective, but that it has been developed by a mind that belongs to a Latin American context, from which we cannot intend to separate it in any way. (shrink)

https://revistes.uab.cat/enrahonar/article/view/v21-eggers.

Para el historiador mexicano Edmundo O’Gorman la reflexión filosófica se constituyó en un arma o en un instrumento, cuya eficacia y necesidad surgieron de la lectura de diversas interpretaciones de los procesos históricos y de las meditaciones acerca de su naturaleza y su sentido. En su juventud O’Gorman se entusiasmó por el historicismo, pero posteriormente prefirió no adscribirse a una corriente o escuela específica sino a una tradición. Para O’Gorman, Vico forma parte del linaje de los historiadores a quienes no (...) interesa la historia comprobada sino la historia comprendida, no la constatación rigurosa de los hechos, sino su articulación en la dinámica global del pensamiento. Por eso ambos tienen coincidencias en sus reflexiones sobre la naturaleza del conocimiento histórico, la función de la imaginación, los métodos para entender la diversidad cultural y, sobre todo, el problema de aprehender una “universalidad racional” que no se limite al orden técnico–instrumental.PALABRAS CLAVE: Vico, Edmundo O’Gorman, historicismo, historia, pensamiento hispánico.According to the Mexican historian Edmundo O’Gorman, philosophical reflection was constituted as an arm, or as an instrument, which’s efficacy and necessity emerged from different interpretations of historical processes, and from meditations as to its nature and meaning. In his youth, O’Gorman was enthusiastic about historicism, but later we preferred not to be ascribed to any specific trend or school, but to a tradition. O’Gorman considers Vico as one of those historians who are not interested in history as something to be checked, but as something to be understood; not in the rigorous confirmation of facts, but in its articulation in the global dynamics of thought. Therefore, there are coincidences in their reflections on the nature of historical knowledge, the function of imagination, the methods to understand cultural diversity and, mainly, theproblem of getting an ‘universal rationality’ which would not be limited to the technical or instrumental order.KEYWORDS: Vico, Edmundo O’Gorman, historicism, history, Hispanic thought. (shrink)

Review & Reply. Review of Gonçalves, R.T. (tr.) Lucrécio. Sobre a Natureza das Coisas(2021).

Dysfunctions of the neural circuits that implement social behavior are necessary but not a sufficient condition to develop schizophrenia. We propose that schizophrenia represents a disease of general connectivity that impairs not only the “social brain” networks, but also different neural circuits related with higher cognitive and perceptual functions. We discuss possible mechanisms and evolutionary considerations.

We commend Arbib for his original proposal that a mirror neuron system may have participated in language origins. However, in our view he proposes a complex evolutionary scenario that could be more parsimonious. We see no necessity to propose a hand-based signing stage as ancestral to vocal communication. The prefrontal system involved in human speech may have its precursors in the monkey's inferior frontal cortical domain, which is responsive to vocalizations and is related to laryngeal control.

Este artículo busca poner de manifiesto el pensamiento de María Zambrano en relación con la educación, para ello apelaremos a algunos de sus manuscritos: El Aula, La vida de las aulas, el espejo de las aulas y entre el ver y el escuchar, dado que los elementos allí tratados respecto al aula, la atención y los sentidos, actualmente cobran total vigencia, máxime si se considera que los avances tecnológicos proponen hoy al respecto una nueva re-significación, asunto que a su vez (...) conlleva nuevos desafíos para la comunidad académica, no obstante el llamado de la filósofa es que el docente, independientemente de los recursos que medien el proceso de enseñanza aprendizaje, procure mantener el sentido de humanidad que debe sustentar la acción educativa, en tiempos donde la deshumanización coloniza más terreno. (shrink)

La presente investigación con diseño metodológico experimental, de tipo cualitativa con un aprendizaje basado en método de observación a 15 estudiantes en cada grupo, como propuesta didáctica extracurricular, realizada dentro de la asignatura de Química General del tronco común en Ingeniería, implantada en tres semestres consecutivos 2018-1, 2018-2 y 2019-1, en el Laboratorio de Química, de la Universidad Autónoma de Baja California, Campus Guadalupe Victoria del Valle de Mexicali, en Baja California, México. La materia de Química General, es de carácter (...) obligatorio y está ubicado en el segundo semestre del tronco común de las ciencias de la ingeniería. (shrink)

The thought of Nicolás Gómez Dávila is a great absent in the academic atmosphere of our Nation. This article’s intention is to present its principal assumptions, to measure its argumentative richness that could back up a true philosophical thought in our land. To revise his personal opinions in regards to different issues, such as his critique of democracy, modern rationality, Christianity, among others, might help us as an excuse to read a scholar that, though did not leave an immense production, (...) wrote a most interesting series of annotations and texts, that could appeal to every person interested in knowledge. Through his writings, there can be observed the critical view of a man that was raised in tradition: Philosopher, Christian, polyglot, a self-confessed reactionary. However, there is too a tinge of innovation, that turns his reading into something passionate. Thus, Gómez Dávila challenges his reader to know more, from the exquisiteness of his language he tempts the reader to discover even more... from his annotation he suggests the novelty, based in the tradition of thought of which he is extremely familiar with. (shrink)

Schizophrenia is usually described as a fragmentation of subjective experience and the impossibility to engage in meaningful cultural and intersubjective practices. Although the term schizophrenia is less than 100 years old, madness is generally believed to have accompanied mankind through its historical and cultural ontogeny. What does it mean to be “mad”? The failure to adopt social practices or to internalize cultural values of common sense? Despite the vast amount of literature and research, it seems that the study of schizophrenia (...) and of the psychoses is suffering from a generic disintegration. In this introduction, we offer an historical overview of the variety of theories and approaches to schizophrenia. We also provide an overview of how the authors in this volume attempt an integrative account where training, practice, theory and research are considered as parts of a larger whole. This is a varied and pluralistic volume, and it is up to the readers to make use of different chapters according to their own needs. (shrink)

Os processos de integração regional em curso hoje na América Latina têm sido marcados por uma lógica territorial que tem concebido grandes áreas do espaço geográfico latino-americano como “vazios demográficos” ou “terras disponíveis”. Essa forma de conceber o espaço geográfico latino-americano remonta ao legado colonial que atravessa a formação sócio-espacial da região e a própria posição que o continente americano ocupou no processo de formação do sistema-mundo moderno-colonial, a partir de 1492. Este artigo tem por objetivo problematizar os processos de (...) integração física em curso atualmente no continente, especificamente a Iniciativa para Integração da Infra-estrutura Regional Sul-Americana (IIRSA), buscando evidenciar a reprodução da lógica da colonialidade do poder e do saber constituintes de seu modelo de desenvolvimento regional. (shrink)

El artículo versa sobre la relación entre epistemes, espacio y poder. Cuestiona la presunción de universalidad tal como es pensada por la tradición hegemónica europea -eurocentrismo- pero rechaza cualquier pretensión de universalidad unidireccional venga de donde venga. Propone la idea de múltiples universalidades posibles partiendo del supuesto de la incompletud de toda cultura. El artículo invita a la crítica de la colonialidad del saber y del poder que están imbricados mutuamente, y a la atención que debemos prestar al lugar de (...) enunciación de cada discurso, lugar al mismo tiempo social y geográfico. Parte del pensamiento subalterno y valoriza los espacios de conflicto como epistémicamente densos, aportando además que el debate acerca de los territorios quizás sea la mejor expresión de la naturalización de las relaciones sociales y de poder que el territorio comporta, significando, en verdad, cuán profundas son las transformaciones en curso en los días actuales. (shrink)

Neste trabalho nos ocupamos centralmente em compreender a proposta ética de Hans Jonas e como ele apresenta o Princípio Responsabilidade como uma categoria ética a ser norteadora das ações humanas. Apresentamos um breve histórico do desenvolvimento da Filosofia da Tecnologia enquanto uma disciplina filosófica específica e, então, discutimos as principais considerações de Jonas sobre a necessidade de uma ética inteiramente nova que tome a técnica como objeto e a proposta que este apresente de uma ética do futuro pautada na responsabi (...) lidade enquanto princípio. (shrink)

In our paper we aim at reflecting upon the extent to which educational theory may be used as a framework in the analysis of policy documents. As policy texts are ‘heteroglossic in character’ (Lingard and Ozga, in The Routledge Falmer reader in education policy and politics, Routledge, London and New York, 2007 , p. 2) and create “circumstances in which the range of options available in deciding what to do are narrowed or changed” (Ball in, Education policy and social class: (...) The selected works of Stephen J Ball, Routledge, London and New York, 2006 , p. 46), they need to be theoretically tackled in their underlying assumptions and implications. This proposal draws on an analysis of two sets of documents of the European Union: texts produced between 2000 and 2006, underlying the European Union programmes; and texts produced by a working group focusing on the key competences of Lifelong Learning (2003–2006). Initially, the framework for the analysis of different documents was grounded on the existing research in the field of educational policy. Now we attempt a secondary analysis of the collected data by transposing the borders of this particular and highly prolific field. We argue that what is outside the texts may reshape what is inside the texts. Educational theory allows us to define some conceptual tools in order to question the documents as political apparatus which open and constrain possibilities. Therefore, we will use educational theory as an arena where different matters, perspectives and possibilities may be explored and assembled. We have engaged in a conversation with both the data and some theoretical approaches. Central to this conversation are the concepts of “ignorant schoolmaster” (Rancière, in The ignorant schoolmaster five lessons in intellectual emancipation, Stanford University Press, Stanford, 1991 ), “learning contexts” (Edwards, in Rethinking contexts for learning and teaching, Routledge, Oxon and New York, 2009a , b ), and “experience” (Larrosa, in Revista Brasileira de Educação, 19:20–28, 2002 ). (shrink)

Turing’s much debated test has turned 70 and is still fairly controversial. His 1950 paper is seen as a complex and multilayered text, and key questions about it remain largely unanswered. Why did Turing select learning from experience as the best approach to achieve machine intelligence? Why did he spend several years working with chess playing as a task to illustrate and test for machine intelligence only to trade it out for conversational question-answering in 1950? Why did Turing refer to (...) gender imitation in a test for machine intelligence? In this article, I shall address these questions by unveiling social, historical and epistemological roots of the so-called Turing test. I will draw attention to a historical fact that has been only scarcely observed in the secondary literature thus far, namely that Turing’s 1950 test emerged out of a controversy over the cognitive capabilities of digital computers, most notably out of debates with physicist and computer pioneer Douglas Hartree, chemist and philosopher Michael Polanyi, and neurosurgeon Geoffrey Jefferson. Seen in its historical context, Turing’s 1950 paper can be understood as essentially a reply to a series of challenges posed to him by these thinkers arguing against his view that machines can think. Turing did propose gender learning and imitation as one of his various imitation tests for machine intelligence, and I argue here that this was done in response to Jefferson's suggestion that gendered behavior is causally related to the physiology of sex hormones. (shrink)

O texto é um exercício de pensamento, a partir de textos filosóficos e de experiências vivenciadas por seu autor e sua autora, sobre a voz docente e os lugares por ela ocupados, com base em três de suas expressões que, aqui, funcionam como figuras analíticas: o grito, o gaguejo e o silêncio. Elas são tomadas a partir de sua força acontecimental e não individualizante, apontando para as forças do fora deleuziano em seu encontro com a ação docente e em suas (...) possibilidades de criação. Com tais motes vislumbram-se, ao longo do texto, gestos que narram e se propõem a ampliar reflexões sobre uma experiência de docência que, ao resistir à captura, aponta para a re-existência dos próprios professores, e para outros modos de gritar, gaguejar e silenciar. Palavras-chave: Grito; Gaguejo; Silêncio; Voz docente. Shout. Stutter. Silence. Ways of re-existing in teaching. Abstract: This text is an analytical exercise about the teaching voice and the places it occupies, based on philosophical texts and experiences lived by its authors. Three of this voice expressions function here as analytical figures: the shout, the stutter and the silence. They are taken from their event-based and non-individualizing force, pointing to the powers of the Deleuzian outside in their encounter with the teaching action and in their possibilities of creation. Gestures that narrate and propose to expand reflections on a teaching experience can be glimpsed throughout the text. They are based on a way of teaching experience that, by resisting capture, points to the re-existence of the teachers themselves, and to other ways of shouting, stuttering and silencing. Keywords: Scream; Stutter; Silence; Teachers voice. Grito. Tartamudeo. Silencio. Modos de reexistir en la docencia. Resumen: El texto es un ejercicio de reflexión, a partir de textos filosóficos y experiencias vividas por sus autores, sobre la voz docente y los lugares que ocupa a partir de tres de sus expresiones que, aquí, funcionan como figuras analíticas: el grito, el tartamudeo y el silencio. Tales expresiones son analizadas desde su fuerza acontecimiental y no individualizadora, y apuntan a las fuerzas del “afuera” deleuziano en su encuentro con la acción docente y en sus posibilidades de creación. Desde ahí se vislumbran a lo largo del texto gestos que narran y proponen ampliar reflexiones sobre una experiencia docente, que, al resistirse a la captura, apunta a la reexistencia de los propios docentes, y a otras formas de gritar, tartamudear y silenciar. Palabras-clave: Grito; Tartamudeo; Silencio; Voz docente. Data de registro: 25/04/2022 Data de aceite: 26/10/2022. (shrink)

The concept of human gene therapy came on the heels of fundamental discoveries on the nature and working of the gene. However, realistic prospects to correct the underlying cause of recessive genetic disorders through the transfer of wild‐type alleles of defective genes had to wait for the arrival of recombinant DNA technology. These techniques permitted the isolation and insertion of genes into the first recombinant delivery systems. The realization that viruses are natural gene carriers provided inspiration for gene therapy and, (...) as engineered vectors, viruses became prominent gene delivery vehicles. Nonetheless, when put in the context of human and non‐human primate studies, all vectors fell short of success regardless of their viral or non‐viral origin. Recognition of issues such as inefficient gene transfer and short‐lived or scant expression in the relevant cell type(s) prompted researchers to refine and develop several gene delivery systems, in particular those based on retroviruses, adeno‐associated viruses and adenoviruses. Concomitantly, available technology was deployed to tackle disorders that require few genetically corrected cells to attain therapy. BioEssays 27: 506–517, 2005. © 2005 Wiley periodicals, Inc. (shrink)

Objetiva-se neste artigo apresentar a religião à luz da fenomenologia hermenêutica heideggeriana, cujo centro é a faktische Lebenserfahrung , elaborada por Martin Heidegger (1889-1976) nos primórdios de sua obra. Para atingir esse objetivo, serão tomadas três obras do filósofo alemão: Phänomenologie des Religiösen Leben s , de 1920-21; Phänomenologische Interpretationen zu Aristoteles , de 1921-22; e Ontologie. Hermeneutik der Faktizität , de 1923. Delas serão inferidos os conceitos de fenomenologia, de hermenêutica e de facticidade, que fundamentam outros conceitos importantes, tais (...) como mundo, história, fenômeno e experiência. Em seguida, será apresentado o modo como, em três experiências cristãs, o filósofo desenvolve esses conceitos na análise da religião: as cartas paulinas aos Gálatas e aos Tessalonicenses, o livro X das Confissões de Agostinho e a mística medieval. Com isso, conclui-se que a religião é experiência religiosa, desenvolvida em meio à vida fática, com todas as suas tensões, inquietações e projeções. A religião é, então, experiência do divino no locus fático da vida em que a existência encontra seu próprio sentido. Palavras-chave : Fenomenologia. Hermenêutica. Faktische Lebenserfahrung .: This article aims to present religion in the light of Heidegger’s hermeneutic phenomenology, based on the faktische Lebenserfahrung developed by Martin Heidegger (1889-1976) in the early writings of its work. To achieve this goal, three works of the German philosopher will be taken into account: Phänomenologie des Religiösen Lebens from 1920-21, Phänomenologische Interpretationen zu Aristoteles de 1921-22 e Ontologie. Hermeutik der Faktizität de 1923. From these works, it will be inferred concepts of phenomenology, hermeneutics and facticity, that underlie other important concepts such as world, history, phenomenon and experience. Afterwards, the way how this philosopher develops these concepts in the analysis of the Christian religion will be presented through three Christian experiments: the Pauline letters to the Galatians and Thessalonians, the Book X of Augustine Confessions and the medieval mysticism. Finally, this article points out that religion is religious experience developed through factual life, with all its tension, anxieties and projections. Religion is then the experience of the divine in the factual locus of the life in which the existence finds its own meaning. Keywords : Phenomenology. Hermeneutics. Faktische Lebenserfahrung. (shrink)