La intertextualidad es uno de los objetos inmanentes de toda poética, cada texto literario es el germen de uno anterior, por lo que los modos en que se incluye en las textualidades pueden ser múltiples. Los trabajos de investigación en formas breves de Denevi, Blaisten, Amable y Liniers nos conducen a configurar la categoría de “fragmentos extranjeros” que nos permite identificar las variantes de co-presencia literaria que presentan los textos. Hablamos, entonces, de traducción e injerto como dos líneas posibles. El (...) objetivo de este trabajo es revisar qué tipo y de qué manera surgen fragmentos extranjeros en un corpus propuesto por dichos autores. El marco teórico de referencia alude a Genette, Deleuze, Derrida. (shrink)

Griefbots are chatbots designed to assist individuals in coping with the loss of a loved one by offering a digital replica of the departed. Navigating grief is a deeply transformative and vulnerable journey intricately tied to one's well-being. Do griefbots aid in the grieving process, or do they complicate it? To address these questions, this article blends insights from philosophy and neuroscience to explore the nature of grief as a means to clarify the ethical dimensions surrounding the use of griefbots.

Health care is ubiquitous in the industrialized world. Yet, every medical development, technique, and procedure impacts the environment. Green bioethics synthesizes environmental ethics and biomedical ethics, thus creating an interdisciplinary approach to sustainable health care. Notably, green bioethics addresses not the structure of environmental sustainability in health-care institutions but the sustainability of individual health-care offerings. It parallels traditional biomedical ethics by providing four principles for ethical guidance: distributive justice, resource conservation, simplicity, and ethical economics. Through these four principles, green bioethics (...) presents a coherent framework for evaluating the sustainability of medical developments, techniques, and procedures. The future of our world may very well depend on how effectively we halt ecological destruction and conserve our resources in all areas of life. The principles of green bioethics, outlined in this book, will advance sustainability in health care. (shrink)

Les études réunies et publiés dans ce volume sont d'abord concentrées sur les problèmes relatifs à la nature de l'âme en général, notamment par le biais d'une confrontation avec des penseurs antérieurs a Aristote ou qui leur sont contemporains - spécialement Platon et Xenocrate.

L.A. Paul calls “deep” the kind of essentialism according to which the essential properties of objects are determined independently of the context. Deep essentialism opposes “shallow essentialism”, of which David Lewis is said to be a prominent advocate. Paul argues that standard forms of deep essentialism face a range of issues (mainly based on an interpretation of Quinean skepticism) that shallow essentialism does not. However, Paul claims, shallow essentialism eliminates the very heart of what motivates essentialism, so it is better (...) to be deep than shallow. Accordingly, she proposes a very sharp novel account of essentialism, which, while attempting to preserve some of the advantages of shallow essentialism over the classical forms of deep essentialism, can be deemed to be deep. In this paper, I compare Paul’s proposal for a kind of deep essentialism with Lewis’s account, as it is presented by Paul. My aim is to show that the differences between the two approaches are not as significant as Paul takes them to be, and that Paul’s account can be taken to be deeper than Lewis’s only at the cost of sacrificing the very idea at the bottom of deep essentialism. This might be taken to suggest that, if Paul is correct in asserting that shallow essentialism is better equipped to address some skeptical challenges, but it is generally preferable to be deep than shallow, then Lewis’s account should be re-evaluated, since, as shallow as it can be, it might be deeper than it looks. (shrink)

The paper addresses the methodology used by the teacher-KEYWORDS: facilitator to plan P4C sessions. The classic method consists of identifying the guidelines of the dialogue from a provisional mapping of the text, but this can be supplemented or replaced by other tools‡. GrupIREF and the Filosofía Lúdica movement§ use an approach that focuses on thinking skills. The P4C session is planned from the choice of the thinking skills to be trained - or possibly the attitudes and ethical values that appear (...) in the stimulus used. This article proposes an alternative to the classical planning approach, examining the basis of the model considered and offering a practical example. ITA_Focus dell’articolo è la modalità di pianificazione delle sessioni di Philosophy for Children, P4C, da parte del docente-facilitatore. Il metodo classico consiste nell’individuazione di linee-guida del dialogo a partire da una mappatura orientativa del testo-pretesto, ma ciò può essere integrato, o sostituito da altre modalità*. Il GrupIREF e il movimento della Filosofía Lúdica† utilizzano un approccio che privilegia le abilità di pensiero. La sessione P4C viene pianificata a partire dalla scelta dell’abilità di pensiero da allenare – o eventualmente dell’atteggiamento etico e dei valori legati al pre-testo utilizzato. Il presente lavoro suggerisce un’alternativa alla progettazione classica, attraverso una disamina delle basi del modello considerato, e ne offre un esempio pratico. (shrink)

This book offers a collection of reflective essays on current testimonial production by researchers and practitioners working in multifaceted fields such as art and film performance, public memorialization, scriptotherapy, and fictional and non-fictional testimony. 0The inter-disciplinary approach to the question of testimony offers a current account of testimony's diversity in the twenty-first century as well as its relevance within the fields of art, storytelling, trauma, and activism. The range of topics engage with questions of genre and modes of representation, ethical (...) and political concerns of testimony, and the flaws and limitations of testimonial production giving testament to some of the ethical concerns of our present age. (shrink)

Our lives are commonly involved with fictionality, an activity that adults share with children. After providing a brief reconstruction of the most important cognitive theories on pretence, we will argue that pretence has to do with metarepresentations, albeit in a rather weakened sense. In our view, pretending entails being aware that a certain representation does not fit in the very same representational model as another representation. This is a minimal metarepresentationalism, for normally metarepresentationalism on pretense claims that pretending is or (...) entails representing a representation qua representation, i.e. as conceptualised as a representation, in its very content. In the final section we will try to draw some consequences of our view as to the debate in cognitive science on mindreading. Given this minimal metarepresentationalism, the two main positions on mindreading, the ‘theory theory’ and the ‘simulation theory’, turn out to be closer than one would have originally supposed. (shrink)

In Norms in the Wild, distinguished philosopher Cristina Bicchieri argues that when it comes to human behavior, social scientists place too much stress on rational deliberation. In fact, she says, many choices occur without much deliberation at all. Two people passing in a corridor automatically negotiate their shared space; cars at an intersection obey traffic signals; we choose clothing based on our instincts for what is considered appropriate. Bicchieri's theory of social norms accounts for these automatic components of coordination, (...) where individuals react automatically to cues that focus their attention on what the norm is in that situation. Social norms thus act as rules for making choices in a social world where people expect others -- often unconsciously -- to follow the same rule. Some norms enable seamless social co-operation, while others are less beneficial to human flourishing.Bicchieri is famous for her interdisciplinary work on game theory and most recently her work on social norms, and Norms in the Wild represents her latest challenge to many of the fundamental assumptions of the social sciences. Bicchieri's work has broad implications not only for understanding human behavior, but for changing it for better outcomes. People have a strongly conditioned preference for following social norms, but that also means that manipulating their expectations can cause major behavioral changes. Bicchieri has been working recently with UNICEF and other NGO's to explore the applicability of her views to issues of human rights around the world. Is it possible to change social expectations around forced marriage, genital mutilations, and public health practices like vaccinations and sanitation? If so, how? What tools might we use? This short book explores how social norms work, and how changing them - changing preferences, beliefs, and especially social expectations - can potentially improve lives all around the world. It will appeal to an unusually broad range of readers including philosophers, psychologists and others in behavioral sciences, and anyone involved in public policy or at NGOs. (shrink)

In The Grammar of Society, first published in 2006, Cristina Bicchieri examines social norms, such as fairness, cooperation, and reciprocity, in an effort to understand their nature and dynamics, the expectations that they generate, and how they evolve and change. Drawing on several intellectual traditions and methods, including those of social psychology, experimental economics and evolutionary game theory, Bicchieri provides an integrated account of how social norms emerge, why and when we follow them, and the situations where we are (...) most likely to focus on relevant norms. Examining the existence and survival of inefficient norms, she demonstrates how norms evolve in ways that depend upon the psychological dispositions of the individual and how such dispositions may impair social efficiency. By contrast, she also shows how certain psychological propensities may naturally lead individuals to evolve fairness norms that closely resemble those we follow in most modern societies. (shrink)

We discuss five basic principles of E-Z Reader in terms of their potential for models of eye-movement control in object and scene perception. We identify several obstacles which may hinder the extrapolation of the E-Z Reader principles to nonreading tasks, yet find that sufficient similarities remain to justify using E-Z Reader as a guide for modeling eye-movement control in object and scene perception.

This essay takes as its point of departure Charles Taylor's contention, in Sources of the Self that literature — and in particular the poetry associated with what he calls'Romantic expressivism' — enables an articulation of constitutive goods that can figureas a viable alternative for the theistic support of our moral commitments. While Taylordeserves credit for his honest attempt to take literature philosophically seriously, his cavalier treatment of the actual texts he invokes to underpin his argument tends to thwart his enterprise. (...) By way of a preliminary, broadly deconstructive reading of a set of texts also used by Taylor , I argue that literary texts simultaneously invite and resist transcendentalising interpretations such as Taylor's. To the extent that literature allows for such interpretationsit is not an alternative for but a non-critical variation of theistic groundings; to the extent that it resists such framing it offers a singular intimation of a critical ethics that is strictly insupportable but not therefore irresponsible. (shrink)

To eliminate the leap of faith required to explain how visual consciousness arises from visual representation, O'Regan & Noë focus on the sensorimotor interaction with the outside world and ban internal representations from their account of vision. We argue that evidence for transsaccadic representations necessitates a central position for an internal, on-line stimulus rendition in any adequate theory of vision.

Nurses play a crucial role in reducing health disparities and advancing health equity for individuals and communities. The future nursing workforce relies on their nursing education to prepare them to promote health equity. Nursing educators prepare students through a variety of andragogical learning strategies in the classroom and in clinical experiences and by intentionally updating and revising curricular content to address knowledge and competency gaps. This critical review aimed to determine the extent to which health equity concepts are explicitly present (...) in prelicensure undergraduate nursing curricula globally. Of 434 articles screened, 22 articles describing 20 studies met inclusion criteria. Frequency and quantity of health equity content, concepts and topics, teaching strategies, evaluation strategies, and the overall extent of integration varied widely. Notably, only two articles described overall well‐integrated explicit health equity content, and there was little attention to whether students transfer this learning into practice. A focus on individualism rather than population and community was noted, highlighting the presence of whiteness in nursing. Results from this review confirm that nursing education has room to improve with respect to health equity in the curricula. (shrink)

The New Evil Demon Problem presents a serious challenge to externalist theories of epistemic justification. In recent years, externalists have developed a number of strategies for responding to the problem. A popular line of response involves distinguishing between a belief’s being epistemically justified and a subject’s being epistemically blameless for holding it. The apparently problematic intuitions the New Evil Demon Problem elicits, proponents of this response claim, track the fact that the deceived subject is epistemically blameless for believing as she (...) does, not that she is justified for so believing. This general strategy—which I call the “unjustified-but-blameless maneuver”—is motivated, in part, by the assumption that the distinction between epistemic justification and blamelessness is merely an extension of the familiar distinction between moral justification and blamelessness. In this paper, I consider three ways of drawing the distinction between justification and blamelessness familiar from the moral domain: the first in terms of a connection with reactive attitudes, the second in terms of the distinction between wrongness and wronging, and the third in terms of reasons-responsiveness. All three ways of drawing the distinction, I argue, make it difficult to see how an analogous distinction in the epistemic domain could help externalists explain away the intuitions which underwrite the New Evil Demon Problem. Motivating the unjustified-but-blameless maneuver, I conclude, is a much less straightforward task than its proponents tend to assume. (shrink)

The essays in this collection examine the influence of Gaita's ethical thought in a broad sense, beyond academic philosophy, especially within Australian society and culture where it has been most significant. Through his various works, including his acclaimed biography, Romulus: My Father, Gaita's ethical thought has had a considerable impact on the intellectual and cultural life of Australia.

We report the results of an experiment designed to determine the effects of psychological proximity—proxied by awareness of pain and friendship—on moral reasoning. Our study tests the hypotheses that a moral agent’s emphasis on justice decreases with proximity, while his/her emphasis on care increases. Our study further examines how personality, gender, and managerial status affect the importance of care and justice in moral reasoning. We find support for the main hypotheses. We also find that care should be split into two (...) components, one related to protection and the other to the preservation of relationships. Although gender does not affect moral reasoning directly, we find that it does so indirectly via personality, controlling for age, professional status, and professional background. We do not find a significant effect of managerial status on ethics of justice, but do find that holding a managerial position has a negative impact on ethics of care. Regarding personality, we detect significant positive effects of conscientiousness on ethics of justice and of neuroticism on ethics of care. (shrink)

The Internet has been identified in human enhancement scholarship as a powerful cognitive enhancement technology. It offers instant access to almost any type of information, along with the ability to share that information with others. The aim of this paper is to critically assess the enhancement potential of the Internet. We argue that unconditional access to information does not lead to cognitive enhancement. The Internet is not a simple, uniform technology, either in its composition, or in its use. We will (...) look into why the Internet as an informational resource currently fails to enhance cognition. We analyze some of the phenomena that emerge from vast, continual fluxes of information–information overload, misinformation and persuasive design—and show how they could negatively impact users’ cognition. Methods for mitigating these negative impacts are then advanced: individual empowerment, better collaborative systems for sorting and categorizing information, and the use of artificial intelligence assistants that could guide users through the informational space of today’s Internet. (shrink)

This book articulates a participatory conception of deliberative democracy that takes the democratic ideal of self-government seriously. It aims to improve citizens' democratic control and vindicate the value of citizens' participation against conceptions that threaten to undermine it. The book critically analyzes deep pluralist, epistocratic, and lottocratic conceptions of democracy. Their defenders propose various institutional ''shortcuts'' to help solve problems of democratic governance such as overcoming disagreements, citizens' political ignorance, or poor-quality deliberation. However, all these shortcut proposals require citizens to (...) blindly defer to actors over whose decisions they cannot exercise control. Implementing such proposals would therefore undermine democracy. Moreover, it seems naive to assume that a community can reach better outcomes 'faster' if it bypasses the beliefs and attitudes of its citizens. Unfortunately, there are no 'shortcuts' to make a community better than its members. The only road to better outcomes is the long, participatory road that is taken when citizens forge a collective will by changing one another's hearts and minds. However difficult the process of justifying political decisions to one another may be, skipping it cannot get us any closer to the democratic ideal. Starting from this conviction, the book defends a conception of democracy ''without shortcuts''. This conception sheds new light on long-standing debates about the proper scope of public reason, the role of religion in politics, and the democratic legitimacy of judicial review. It also proposes new ways to unleash the democratic potential of institutional innovations such as deliberative minipublics. (shrink)

This paper argues that hypocritical blame renders blame inappropriate. Someone should not express her blame if she is guilty of the same thing for which she is blaming others, in the absence of an admission of fault. In failing to blame herself for the same violations of norms she condemns in another, the hypocrite evinces important moral faults, which undermine her right to blame. The hypocrite refuses or culpably fails to admit her own mistakes, while at the same time demands (...) that others admit theirs. The paper argues that this lack of reciprocity—expecting others to take morality seriously by apologizing for their faults, without one doing the same in return—is what makes hypocritical blame unfair. (shrink)

Many hypotheses have been advanced to explain the collective irrationality of COVID-19 vaccine hesitancy, such as partisanship and ideology, exposure to misinformation and conspiracy theories or the effectiveness of public messaging. This paper presents a complementary explanation to epistemic accounts of collective irrationality, focusing on the moral reasons underlying people’s decisions regarding vaccination. We argue that the moralization of COVID-19 risk mitigation measures contributed to the polarization of groups along moral values, which ultimately led to the emergence of collective irrational (...) behaviors. Collective irrationality arises from groups explicitly or implicitly endorsing values that ultimately harm both themselves and those around. The role of social media platforms in amplifying this polarization and contributing to the emergence of collective irrationality is also examined. Finally, potential strategies for addressing the moral sources of collective irrationality are discussed. (shrink)

What is ignorance? -- The size of personal universes -- Who controls knowledge? -- The scope of ignorance -- The many branches of ignorance -- Ignorors and ignorees -- Anti-intellectualism -- Ignorance in education -- Ignorance in the media -- Ignorance in politics -- Institutional ignorance -- Faith, science, and ignorance -- Propaganda -- Costs and consequences of ignorance -- Working from and with ignorance.

This is an in-depth study of two exceptional seals impressed on tablets from late Sukkalmah-early Kidinuid Susa and Haft Tepe. Both seals have exceptionally long inscriptions in Akkadian, mentioning Išme-karāb and Inšušinak, respectively, followed by penalty and curse clauses resembling those used in the economic and legal texts and royal charters of Sukkalmah Susa. Analysis of the inscriptions implies that both seals must have been official seals, used by legal bodies during appeals to the supreme court. The Išme-karāb sealing, which (...) mentions the deities Išme-karāb, escort of the dead to the underworld, and Inšušinak, judge of the dead, evokes divine judgement. The Inšušinak seal has a more secular and “national” character, invoking in the curse formula four important Elamite rulers, including the illustrious Šilhaha. (shrink)