Los pacientes con síndrome braquicefálico suponen un reto para el anestesiólogo, ya que la mayoría de ellos tienen alteraciones en el sistema respiratorio que convierten a estos animales en pacientes de riesgo.

This essay is a reappraisal of Pierre Hadot's concept of spiritual exercises in response to recent criticisms of his work. The author argues that contrary to the claims of his critics, Hadot articulates a compelling argument that spiritual exercises that employ imaginative, rhetorical, and cognitive techniques are both necessary for and successful at producing a subject in which reason is integrated into human character. Such exercises are critical for overcoming the effects of habit, as a result of which everyday conduct (...) resists rational control, and Hadot provides a nuanced account of how particular practices affect different aspects of emotion, behavior, and thought. The concept of spiritual exercises remains a viable component of theoretical frameworks for the study of religious ethics, though the author concludes that Hadot's position on habit and its role in ethical practice requires further investigation. (shrink)

El presente estudio se realizó con el objetivo de evaluar el impacto del estrés emocional en la adecuada toma de decisiones y práctica médica oportuna y de calidad de los estudiantes que cursan el quinto año de la carrera en la Facultad de Medicina de la Universidad Nacional Autónoma de México. Se utilizó una lista de valoración para las competencias de la simulación de reanimación cardiopulmonar avanzada, y un Cuestionario de Maslach Burnout Inventory para valorar los sentimientos, actitudes y de (...) desgaste profesional. Los resultados muestran que aquellos que estaban expuestos a mayor cantidad de labores recientes y estrés fueron más propensos de incidir en errores médicos durante la toma de decisiones y su aprendizaje. This study was conducted with the aim of assessing the impact of emotional stress in the appropriate decision-making and quality medical practice of fifth year medical students from the Faculty of Medicine of the National Autonomous University of Mexico. It was used an assessment list for cardiopulmonary resuscitation simulation competence and a Maslach Burnout Inventory Questionnaire was used to assess feelings, attitudes and professional wear and tear. Results show those who were exposed to a greater number of recent tasks and to greater stress were more likely to make medical mistakes while making decisions and learning. (shrink)

Philosophers have long debated whether, if determinism is true, we should hold people morally responsible for their actions since in a deterministic universe, people are arguably not the ultimate source of their actions nor could they have done otherwise if initial conditions and the laws of nature are held fixed. To reveal how non-philosophers ordinarily reason about the conditions for free will, we conducted a cross-cultural and cross-linguistic survey (N = 5,268) spanning twenty countries and sixteen languages. Overall, participants tended (...) to ascribe moral responsibility whether the perpetrator lacked sourcehood or alternate possibilities. However, for American, European, and Middle Eastern participants, being the ultimate source of one’s actions promoted perceptions of free will and control as well as ascriptions of blame and punishment. By contrast, being the source of one’s actions was not particularly salient to Asian participants. Finally, across cultures, participants exhibiting greater cognitive reflection were more likely to view free will as incompatible with causal determinism. We discuss these findings in light of documented cultural differences in the tendency toward dispositional versus situational attributions. (shrink)

Reseña de la obra: Adela Cortina : Neuroética y Neuropolítica. Sugerencias para la educación moral, Madrid, Tecnos. ISBN: 978-84-309-5321-9.

En el presente artículo me propongo, en primer lugar, exponer los aspectos que determinan una polaridad y un contraste entre lo bello y lo sublime a lo largo del siglo XVIII. En segundo lugar, mostrar que esa tensión constante no implicó una oclusión, contradicción, o superación de una estética respecto de otra. Por último, intentaré dar cuenta de los alcances éticos que fue adquiriendo lo sublime, lo cual permite pensar esta noción como un sentimiento espiritual-moral de reunificación y elevación (...) que trasciende las fronteras del gusto y lo meramente bello. In this paper, firstly, I propose to show the aspects that determine a polarity and a contrast between the beautiful and the sublime throughout the 18th century. Secondly, I will maintain that this constant tension did not mean an occlusion, contradiction, or overcoming of an aesthetic on the other. Finally, I will try to account of the ethical scope was acquiring the sublime, which suggests this notion as a spiritual-moral feeling of reunification and elevation beyond the boundaries of taste and the merely beautiful. (shrink)

Morality includes, besides judgments and practices, some moral emotions (remorse, gratitude, guilt). The changes in moral emotions provoke a modification of morality’s institution, and this requires a philosophical criticism of the inner theory of this institution. Christianity introduces new mod..

Existen importantes discrepancias entre los intérpretes acerca de sí Francisco Suárez fue un teórico del contrato social. En buena medida, este desacuerdo tiene que ver con la relación entre el consentimiento constitutivo y la obligación política. De acuerdo con una interpretación de Suárez, el consentimiento constitutivo no crea obligación política; más bien tal obligación corresponde a la comunidad política en virtud de la clase de entidad que sea . Argumento en contra de esta interpretación de Suárez al proponer que los (...) efectos del consentimiento constitutivo deberían ser comprendidos a la luz del tratamiento que ofrece Suárez de "actos operativos" como votos, promesas y juramentos. Defiendo que muchos de los pasajes de Suárez han sido incorrectamente interpretados como apoyo de una lectura organicista, cuando en realidad corresponden al planteamiento que hace de la causación moral. (shrink)

Resumen Este artículo ofrece una lectura de la pintura renacentista según los principios establecidos por Leon Battista Alberti, uno de los primeros teóricos de la perspectiva en cuyo Tratado de pintura se refiere al cuadro como “una ventana abierta a la historia”. El concepto de historia empleado por Alberti, que se presta a numerosas interpretaciones, es abordado a partir de las reflexiones de Erwin Panofsky en torno a la perspectiva como “forma simbólica”, avanzando hacia una hipótesis en torno al carácter (...) simbólico de la configuración y representación del tiempo en el cuadro-ventana albertiano.This paper offers a reading of the renaissance painting according to the principles established by Leon Battista Alberti, one of the first theorists of perspective in painting which Trattato della pittura define the frame of the painting as “an open window into history”. The concept of history employed by Alberti, which lends itself to many interpretations, is approached from the reflections of Erwin Panofsky about the prospect as “symbolic form”, moving towards a hypothesis about the symbolic nature of the configuration and representation of time in the alberti’s window. (shrink)

Sobre la belleza humana pesa, en el reino de las artes visuales contemporáneas, casi una prohibición tácita. El cuerpo humano es todavía uno de los temas centrales del arte, pero no se lo suele representar como bello: el énfasis se pone en su fealdad, o en los aspectos terribles o abyectos de la corporalidad. Este artículo intenta comprender el proceso que lleva a esta situación a partir de la transformación del concepto de “belleza ideal” entre Kant y Baudelaire, que muestra (...) una profunda conexión entre el concepto de belleza humana y la esperanza del progreso moral. La ruptura de esta esperanza, sostenemos, es una de las razones por las cuales el arte moderno y contemporáneo ha rechazado con tanta fuerza la representación de la belleza ideal. (shrink)

Robert Veatch has claimed that virtue theory is not only irrelevant but potentially dangerous in medical ethics. I argue that virtue is a far more prominent factor in contemporary medical practice than Veatch admits. Even if ‘stranger medicine’ is taken as the norm, proper conduct on the part of physicians depends on certain character traits in order to be maintained consistently over a long period of time and in situations which run counter to the physician's own interests. Right conduct, which (...) Veatch argues is the central moral issue in the physician-patient relationship, is intertwined with certain virtues. Moreover, the virtue of integrity and the concept of a unified lifenarrative are especially useful in analyzing an important factor missing in modern medicine. And since medicine relies necessarily on some concept of human flourishing I argue that virtue theory can play a central role in helping to determine the goals of medical practice. Keywords: virtue, right conduct, character, competence, life-narrative, specialization, human flourishing CiteULike Connotea Del.icio.us What's this? (shrink)

En este libro se reconstruye el modelo de fundamentación ética naturalista que el estoicismo desa¬r¬rolló a partir de la noción clave de la oikeiosis. Lo sorprendente de este modelo con¬sis¬te en el hecho de que, a pesar de orientarse a partir de la noción de autoconservación, los estoicos no desarrollaron una ética de la supervivencia ni asumieron ninguna otra variante habitual del egoísmo moral, sino que elaboraron, por el contrario, una ética de marcado contenido social, que adquiere in¬clu¬so un (...) carácter decididamente universalista y cosmopolita. A través de un estudio detallado de los textos estoicos más relevantes y en diálogo con las voces contemporáneas que lideran el estudio de esta escuela helenística, el autor analiza las diferentes fases del proceso de modulación de los impulsos naturales que se da en el ser humano con el surgimiento de la razón, y explica en qué sentido el logro de la virtud equivale para un estoico a una “vida en conformidad con naturaleza”. This book makes a critical examination of the Stoic theory of oikeiosis offering a systematic reconstruction of the natural basis of morality within this philosophical school. What is striking about this theory is the fact that, despite being guided by the notion of self-preservation, the Stoics did not develop an ethics of survival or assume any other variant of the usual ethical egoism but rather developed a model of ethics replete with social content, which takes on a decidedly universal and cosmopolitan character. Through a detailed study of classical sources and in dialogue with leading contemporary scholars in the field of Stoic studies, the author accounts for the different stages of the process of modulation of natural impulses that occurs in human beings with the emergence of reason, and also explains in what sense the attainment of virtue is for a Stoic equivalent to a “life in accordance with nature”. (shrink)

La presente reflexión analiza los aspectos bioéticos inherentes a las tecnologías de mejoramiento humano (TMH), esto es, las implicaciones éticas que conlleva la intervención genética, la transformación bioquímica y el modelamiento del cuerpo y del cerebro por medios tecnológicos. Para llevar a buen puerto este objetivo, primero se plantea el problema del “analfabetismo emocional”, expresión acuñada por Günter Anders y que que tomamos de este autor con el fin de presentar la dificultad con la que tropezamos al reflexionar sobre la (...) tecnología en general, y las tecnologías de mejoramiento humano en particular. En segundo lugar, en relación con las TMH, se identifican los tópicos clave en disputa, y se reconstruyen los principales argumentos esgrimidos tanto por los abanderados (transhumanistas) como por sus críticos (conservacionistas). En tercer lugar, se plantea la pregunta por los límites éticos del uso de las TMh para, finalmente, analizar hasta qué punto y en qué medida existe o no un deber moral de intervenir tecnológicamente (TMH) en casos como el de la era de las crisis socioambientales. (shrink)

Este artículo tiene como objetivo mostrar el alcance y el límite del concepto de hospitalidad en Kant, conforme a su significado moral y político. En primer lugar, trataré del significado de "hospitalidad" en general y según algunas consideraciones de Derridá y Levinas, a fin de poder introducir el concepto kantiano en la problemática del extranjero. En segundo lugar, trataré el significado moral de la hospitalidad según Kant. En tercer lugar analizaré su significado jurídico; esto llevará a consideraciones de (...) carácter histórico-político. Concluiré, finalmente, con algunas explicaciones sobre el campo semántico en el cual el concepto de hospitalidad cobra sentido y mostraré cómo, de este modo, su uso permite resolver algunos problemas. Este trabajo es una contribución a las investigaciones que se proponen indagar los diferentes procedimientos por los cuales se les da sentido a conceptos utilizados en diferentes tipos de proposiciones. (shrink)

Este artículo se propone establecer un nuevo paradigma común entre la filosofía neoplatónica de época imperial y la filosofía vedántica a partir de los conceptos de theios aner y jivanmukta. Partiendo de un breve recorrido por algunas de las manifestaciones de la doctrina brahmánica en la Roma de los siglos II y III d. C., canalizadas por un sincretismo teocéntrico, el análisis se dividirá en dos grandes bloques: (1) La descripción del sustrato metafísico común a ambos términos, basado en la (...) idea de la unión (hénosis) y la reconciliación intuitiva del alma y el absoluto a partir del autoconocimiento y (2) La descripción del sustrato moral, basado en el ejercicio de una catártica contemplativa. Así mismo, se plantean algunas dificultades relativas al papel soteriológico del sabio liberado y su relación con las dos grandes corrientes del neoplatonismo imperial. (shrink)

Resumen: En este trabajo se ofrece una salida a la paradoja del placer trágico desde la concepción de la experiencia estética que defiende Jean-Marie Schaeffer. La idea es mostrar que ya en Aristóteles se encuentra la solución a la paradoja, y que eso depende de hacer una clara distinción entre los niveles en los que discurre la implicación afectiva y la valencia hedónica. Esa distinción permite separar el contenido disfórico propio de las tragedias, el cual provoca emociones con un componente (...) hedónico negativo, del resultado final e integral del proceso atencional propiamente estético, que es vivido como positivo por los espectadores. Asimismo, se sugiere que la experiencia estética nunca es meramente autorreferencial y que las creencias y convicciones morales tienen cierta injerencia en el encuentro con las tragedias. (shrink)

La extraña presencia de la idea de destino en la filosofía moderna puede explicarse como el movimiento de una dialéctica peculiar: 1. Desfatalización; 2. Refatalización; 3. Neutralización indirecta del destino: el heroísmo trascendental. Estos tres pasos ilustran la dialéctica de una despedida que se creyó definitiva. El destino parece asistir complacido a su propio enterramiento. Pero la astucia de la libertad trata de derrotar al destino llevándolo a un campo de batalla más propicio: su aprovechamiento moral.

Exploro en el presente ensayo las conexiones entre emoción y razón, partiendo de la hipótesis de acuerdo con la cual la división tradicional entre ambos espacios no se sostiene. A la luz de los más recientes avances en ciencia cognitiva, podemos afirmar que los procesos racionales y de toma de decisiones están imbuidos, en numerosas ocasiones, por factores emocionales, los cuales no obstaculizan sino que contribuyen a mejorar nuestra comprensión de lo real y de «los otros»; esto es, la inteligencia (...) humana, en muchas de sus facetas, se vería seriamente menoscabada si descartamos o anulamos el componente emocional. Si mi hipótesis es cierta, nos veríamos obligados a redefinir nuestra concepción de la mente y, por ende, del ser humano y su naturaleza. En efecto, un nuevo modelo acerca de las emociones transformaría nuestra concepción de la ética y la moral. (shrink)

Poliziano´s Favola d´Orfeo is one of the most rich and enigmatic literary works of the Renaissance, specially in terms of the debate it has generated amongst scholars when discerning its allegorical background. Starting from its general contextualization within the simbolic program of Marsilio Ficino´s Florentine Accademy, this paper aims to show: Its uniqueness with regards to the rest of Renaissance philosophical and literary productions of orphic subject; Its particular critical reception of three basic elements of the ficinian system: love, frenzy (...) and catharsis; and Its adoption of a new moralising tendency within Renaissance neoplatonism in explicit accordance with Christianity. (shrink)

La imagen del jorobado que aparece aquí y allá en el corpus benjaminiano, una imagen que el mismo Benjamin califica como el prototipo de la distorsión es también el prototipo del sujeto necesitado de perdón. Una lectura crítica de los lugares en los que Benjamin refiere a esta “imagen distorsionada” ofrece la posibilidad de levantar una teoría del perdón que no reduce el perdón a una forma jurídica, a una particular dinámica emocional, o a un intercambio de condiciones morales, sino (...) que la dota además de una clara dimensión corporal que está simplemente ausente en la mayoría de las consideraciones a propósito del perdón desarrolladas en el siglo XX. (shrink)

This article analyzes the repercussions of G. Politzer’s thought on the philosophy of life elaborated by G. Canguilhem. During the first thirty years of the twentieth century, Politzer’s texts provide important material for the construction of the philosophy that Canguilhem builds on human individuality and its autonomy. The reading of Politzer constitutes for Canguilhem a motive of inspiration for his axiological, moral and political proposals. By associating the ideas of the concrete psychology that encapsulates the existence of man-actor, Canguilhem (...) reconciles two series of arguments: a). the philosophy of life cannot do without an approach to human action; b). the presence of human action becomes inseparable from the assumptions that debate its existence between the singularity of its productions, and the apprehension that can be made of it by means of the universals that are proposed by science. (shrink)

The Ethics Working Group of Clinton's Health Care Task Force developed a list of principles and values that should govern health care reform. These principles and values are compatible with central moral and political traditions, as well as with more rigorous theoretical accounts of justice and health care, but they are "freestanding" points of agreement, not presupposing any particular theoretical background. Though imprecise and not ranked by priorities, the principles guide thinking about the fairness of alternative reform proposals. Their (...) use is illustrated by comparing alternatives on universality of access, phase-in period, the creation of unequal tiers, and the provision for wise allocation and rationing. Keywords: principles, health care reform, rationing, universal access CiteULike Connotea Del.icio.us What's this? (shrink)

: In his book Free Will Sam Harris tries to persuade us to abandon the morally pernicious idea of free will. The following contribution articulates and defends a more sophisticated model of free will that is not only consistent with neuroscience and introspection but also grounds a variety of responsibility that justifies both praise and blame, reward and punishment. This begins with the long lasting parting of opinion between compatibilists and incompatibilists. While Harris dismisses compatibilism as a form of theology, (...) this article aims at showing that Harris has underestimated and misinterpreted compatibilism and at defending a more sophisticated version of compatibilism that is imprevious to Harris’ criticism. Keywords : Sam Harris; Free Will; Compatibilism; Incompatibilism; Neuroscience Riflessioni su "Free Will" di Sam Harris Riassunto : Nel suo libro Free Will Sam Harris cerca di persuaderci ad abbandonare l’idea, a suo avviso moralmente perniciosa, del libero arbitrio. Il contributo seguente articola e difende un modello di libero arbitrio che non solo è coerente con le neuroscienze e con l’introspezione, ma che dà anche fondamento a varie responsabilità giustificando encomi e biasimo, premi e punizioni. Questo prende le mosse dalla discussione della disputa di lunga data fra compatibilisti e incompatibilisti. Mentre Harris respinge il compatibilismo alla stregua di una forma di teologia, questo articolo ambisce a mostrare come Harris abbia sottostimato e mal interpretato il compatibilismo e come invece sia possibile enucleare una forma di compatibilismo più sofisticata, insensibile alle sue critiche. Parole chiave : Sam Harris; Libero arbitrio; Compatibilismo; Incompatibilismo; Neuroscienza. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:110 HISTORY OF PHILOSOPHY analogo, e che l"'analogia entis" constituisce nello spinozismo ancora uno dei principali presupposti della metafisica, sebbene il termine "analogia" non sia quasi mai usato da Spinoza. Non costituisce obiezione il fatto che per Spinoza non c'~ altro ente reale che l'ente necessario. Si ~ veduto, e meglio si vedr~tnel seguito, chela necessit~ spettante a Dio non puo essere confusa in nessun modo con quella che (...) tocca "sub specie aeternitatis" agli enti reali, questa essendo semplicemente derivata dall'eternit~t divina, e implicando un rapporto dell'essenza con l'esistenza affatto diverso da quello che l'essenza di Dio ha con la sua esistenza. L'analogia del concetto di ente reale, a nostro giudizio, ~ tale per attribuzione e per proporzionalit ~. Ma in codesta analogia alia attribuzione spetta il senso primitivo, ealla proporzioualit~t quello derivato (p. 251). HERBERTW. SCnNEIDEg Claremont, Caliyornia Leibniz et Spinoza. By Georges Friedmann. (Paris: Gallimard, 1962. Pp. 350. 23 NF.) This is a "new edition revised and enlarged," the first edition having appeared in 1946. On its first appearance, the book was welcomed as a fresh and well-executed approach to one of the classical places for fruitful comparison in the history of philosophy: the doctrinal and personal relations between Spinoza and Leibniz. For a long while, historians relied upon the 1890 study by Ludwig Stein, who depicted Leibniz as having passed through an early phase of basic agreement with Spinoza and as having worked out his mature position largely through his tardy reaction to the Dutch philosopher's metaphysical views. But Friedmann felt that the evidence adduced by Stein did not justify the attribution of an early phase of Spinozism to Leibniz. The relationship was nmch more complex than that of a young Leibniz giving untroubled assent to Spinoza and then becoming disturbed about the pantheistic implications of the Ethics. Instead, Friedmann pointed out that the very writings of Leibniz cited by Stein show the German thinker to be in possession of his own governing ideas even as a young man and admirer of Spinoza. Moreover, a study of the standard edition of Leibniz's correspondence was sufficient to show that he gave ambivalent opinions about Spinoza even during his early years. When Leibniz.wrote to the friends of Spinoza, he was much more laudatory than when he wrote to his own friends among the Catholic and Protestant theologians. Friedmann concluded that there was a certain objective duplicity displayed by Leibniz and that this stood in sharp contrast with Spinoza's straightforward concern for truth. In his preface to this new edition (Friedmann calls it "the second edition," thus correcting the publisher's claim in my copy of a "fourth edition" issued late in 1946), the author specifies the sense in which this is a revised and enlarged edition. He has introduced nuances to make it perfectly clear that he is passing no moral judgment upon Leibniz for duplicity, which he equates with a multiplicity of attitudes and evaluations in respect to Spinoza's work taken as a whole. Furthermore, he takes account of recent work done by Belaval, Robinet, and others on the reactions in later seventeenth-century France to Spinozism. These researches show that Leibniz was not unique in looking both favorably and unfavorably upon the political and religious doctrines of Spinoza and then in concentrating fire upon a concocted phantom of Spinozistic pantheism. But the main justification for reconsidering the matter is the publication since World War II of many relevant manuscripts (in the collection made by Gaston Grua) and of a few important historical studies, notably Grua's own volumes on universal justification in Leibniz and Belaval's book on Leibniz as a critic of Descartes. In his first edition, BOOK REVIEWS 111 Friedmann had relied mainly on the same sources available in 1890 to Stein; now he adds evidence taken from these later publications. He is able to specify more closely the presence of Leibniz's own principles at least in germ in his early writings, as well as the only gradual discovery by Leibniz of the metaphysical teachings of the Ethics. But the use of the new materials is made quite firmly within the... (shrink)

Da un colloquio tra una fenomenologa di chiara fama e un pedagogista emergono iconnotati dell’atteggiamento fenomenologico, inteso come disposizione intellettuale e morale capace di fondare una “conoscenza personale” nel lavoro di cura. Questa attitudine della mente e del cuore può dar forma al “modo di essere” peculiare di chi, per professione e per vocazione, si prende quotidianamente cura delle persone e della loro esistenza.From this conversation between a well-known phenomenologist and a pedagogist thephenomenological attitude arises as both intellectual and existential (...) disposition, wich is the basis of a “personal knowledge” in care professions. This cognitive and emotional attitude can mould the particular “way of being” which characterizes those professionals who, day by day, take care of people and their existence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:110 HISTORY OF PHILOSOPHY analogo, e che l"'analogia entis" constituisce nello spinozismo ancora uno dei principali presupposti della metafisica, sebbene il termine "analogia" non sia quasi mai usato da Spinoza. Non costituisce obiezione il fatto che per Spinoza non c'~ altro ente reale che l'ente necessario. Si ~ veduto, e meglio si vedr~tnel seguito, chela necessit~ spettante a Dio non puo essere confusa in nessun modo con quella che (...) tocca "sub specie aeternitatis" agli enti reali, questa essendo semplicemente derivata dall'eternit~t divina, e implicando un rapporto dell'essenza con l'esistenza affatto diverso da quello che l'essenza di Dio ha con la sua esistenza. L'analogia del concetto di ente reale, a nostro giudizio, ~ tale per attribuzione e per proporzionalit ~. Ma in codesta analogia alia attribuzione spetta il senso primitivo, ealla proporzioualit~t quello derivato (p. 251). HERBERTW. SCnNEIDEg Claremont, Caliyornia Leibniz et Spinoza. By Georges Friedmann. (Paris: Gallimard, 1962. Pp. 350. 23 NF.) This is a "new edition revised and enlarged," the first edition having appeared in 1946. On its first appearance, the book was welcomed as a fresh and well-executed approach to one of the classical places for fruitful comparison in the history of philosophy: the doctrinal and personal relations between Spinoza and Leibniz. For a long while, historians relied upon the 1890 study by Ludwig Stein, who depicted Leibniz as having passed through an early phase of basic agreement with Spinoza and as having worked out his mature position largely through his tardy reaction to the Dutch philosopher's metaphysical views. But Friedmann felt that the evidence adduced by Stein did not justify the attribution of an early phase of Spinozism to Leibniz. The relationship was nmch more complex than that of a young Leibniz giving untroubled assent to Spinoza and then becoming disturbed about the pantheistic implications of the Ethics. Instead, Friedmann pointed out that the very writings of Leibniz cited by Stein show the German thinker to be in possession of his own governing ideas even as a young man and admirer of Spinoza. Moreover, a study of the standard edition of Leibniz's correspondence was sufficient to show that he gave ambivalent opinions about Spinoza even during his early years. When Leibniz.wrote to the friends of Spinoza, he was much more laudatory than when he wrote to his own friends among the Catholic and Protestant theologians. Friedmann concluded that there was a certain objective duplicity displayed by Leibniz and that this stood in sharp contrast with Spinoza's straightforward concern for truth. In his preface to this new edition (Friedmann calls it "the second edition," thus correcting the publisher's claim in my copy of a "fourth edition" issued late in 1946), the author specifies the sense in which this is a revised and enlarged edition. He has introduced nuances to make it perfectly clear that he is passing no moral judgment upon Leibniz for duplicity, which he equates with a multiplicity of attitudes and evaluations in respect to Spinoza's work taken as a whole. Furthermore, he takes account of recent work done by Belaval, Robinet, and others on the reactions in later seventeenth-century France to Spinozism. These researches show that Leibniz was not unique in looking both favorably and unfavorably upon the political and religious doctrines of Spinoza and then in concentrating fire upon a concocted phantom of Spinozistic pantheism. But the main justification for reconsidering the matter is the publication since World War II of many relevant manuscripts (in the collection made by Gaston Grua) and of a few important historical studies, notably Grua's own volumes on universal justification in Leibniz and Belaval's book on Leibniz as a critic of Descartes. In his first edition, BOOK REVIEWS 111 Friedmann had relied mainly on the same sources available in 1890 to Stein; now he adds evidence taken from these later publications. He is able to specify more closely the presence of Leibniz's own principles at least in germ in his early writings, as well as the only gradual discovery by Leibniz of the metaphysical teachings of the Ethics. But the use of the new materials is made quite firmly within the... (shrink)

La autonomía constituye uno de los pilares básicos de un sistema político como el democrático que se asocia a la capacidad de toma de decisiones de la ciudadanía como su núcleo moral principal. Los descubrimientos en el ámbito de las neurociencias y su aplicación al campo del marketing y a la comunicación política despiertan hoy en día las sospechas por la posible capacidad de activar el "botón del voto" de los electores. Este artículo tiene como objetivo adentrarse en el (...) estudio de los principales trabajos desarrollados sobre el neuromarketing político y la neuropolítica. La finalidad de esta propuesta consiste en presentar los debates éticos que irrumpen con el neuromarketing político. Autonomy is one of the basic pillars of a political system like democracy, which is associated with citizens’ decision-making capacity as its main moral core. Discoveries in the neurosciences domain and their application to the marketing and political communication field now arouse suspicions about the possible capacity of activating voter’s "voting button". The objective of this article is to examine the main works on political neuromarketing and neuropolitics. The purpose of this proposal consists in presenting the specific ethical debates that emerge around political neuromarketing. (shrink)

Este artículo examina cómo la separabilidad y unidad mente-cuerpo resultan clave para poner de manifiesto lo inapropiado del “teatro cartesiano”, metáfora creada por Daniel Dennett para criticar la experiencia consciente unificada en Descartes. La primera sección introduce al problema de la separabilidad cartesiana. La segunda examina cómo mente y cuerpo, separables mediante lo concebible según Descartes, resultan ser cosas metafísicamente distintas. La tercera enfatiza como separables no implica separados. La última sección enfatiza el argumento de la dis-analogía del piloto (...) y el navío, y cómo, según el filósofo francés, aunque separables, mente y cuerpo son substancias estrechamente unidas, formando un ens per se. En vista de este, criticamos la metáfora del “teatro cartesiano” de Dennett: es imposible que la mente sea un espectador, puesto que la experiencia consciente ya es unificada e incluso somatizada. Notamos, por último, que pese a Dennett, hay investigadores de la Ciencia Cognitiva que coinciden con Descartes en relación con la estrecha unión mente-cuerpo, i.e., quienes defienden que la mente es encarnada, incrustada o incluso extendida. (shrink)

After the United States invaded Puerto Rico in 1898, the new unincorporated territory sought to define its future. Seeking to shape the next generation and generate popular support for colonial rule, U.S. officials looked to education as a key venue for promoting the benefits of Americanization. At the same time, public schools became a site where Puerto Rican teachers, parents, and students could formulate and advance their own projects for building citizenship. In _Negotiating Empire_, Solsiree del Moral demonstrates how (...) these colonial intermediaries aimed for regeneration and progress through education. Rather than seeing U.S. empire in Puerto Rico during this period as a contest between two sharply polarized groups, del Moral views their interaction as a process of negotiation. Although educators and families rejected some tenets of Americanization, such as English-language instruction, they also redefined and appropriated others to their benefit to increase literacy and skills required for better occupations and social mobility. Pushing their citizenship-building vision through the schools, Puerto Ricans negotiated a different school project—one that was reformist yet radical, modern yet traditional, colonial yet nationalist. (shrink)

Este artículo aborda la trayectoria política de las hermanas Claudina y Luz García Pérez en la Agrupación Femenina Socialista de Madrid y en varios sindicatos vinculados a la Casa del Pueblo entre 1918 y 1931. Sus biografías sirven para cuestionar el estereotipo del varón activista sindical y político, al evidenciar la importancia de la militancia familiar en la adopción y mantenimiento de un compromiso de por vida con el socialismo. Además, su trasgresión a los roles hegemónicos de género pone de (...) manifiesto el papel desempeñado por los espacios de sociabilidad política exclusivamente femeninos en la formación de mujeres líderes en regímenes que no reconocían derechos de ciudadanía a las mujeres. (shrink)

In the late 1990s, Mexican feminists mobilized transnationally to demand state accountability for the feminicidios of women in Ciudad Juarez. Feminicidio refers to the misogynous killing of women and the state’s complicity in this violence by tolerating it with impunity. Drawing on debates of the Mexican Federal Congress and interviews with feminist state and non-state actors, I examine feminist legislators’ response to transnational activism, which was to pass the “General Law on Women’s Access to a Life Free of Violence” and (...) to create the penal-type code of feminicidio, which includes provisions to punish negligent state actors. These laws make the state a target of its own punitive power. To pass these acts, feminist legislators faced resistance from male legislators and the Federal Executive. I build on feminist institutionalism to theorize this resistance as gendered. Gendered state resistance was pervasive because feminist legislators practiced accountability by identifying the complicity of state institutions, including Congress, in perpetuating feminicidio. As part of the process, they built alliances with other female legislators and framed their arguments with notions of modern statehood. Although this framing strategy resulted in innovative legal change, I interrogate the assumption that modernity is the solution to feminicidio, because it can lead gendered state resistance to manifest as a simulation of accountability. (shrink)

The aim of this study was to carry out a psychosocial analysis of child-to-parent violence (CPV) in a sample of school adolescents, considering a set of individual variables (psychological distress, problematic use of social networking sites, and perceived non-conformist social reputation) and family variables (open and problematic communication with parents) according to sex. The sample consisted of 3,731 adolescents (54% boys), aged between 14 and 16 years (M = 14.6 years, SD = 0.567), from the state of Nuevo León, Mexico. (...) The scores of the boys and girls were analyzed to check for differences. Also, correlations between all the study variables were calculated. Finally, a multiple stepwise regression analysis was carried out for the total sample and also for boys and girls separately. Results confirmed the important role of individual variables as predictors of CPV in boys and girls. The main difference between boys and girls was observed in the predictive weight of problematic use of social networking sites, which was higher in girls than in boys. Open communication with the father was a significant factor for predicting the decrease of CPV levels in the case of boys, while open communication with the mother predicted the decrease of CPV in girls. Problematic communication with the mother showed similar values in boys and girls when predicting CPV, however, the predictive weight of problematic communication with the father was higher in girls than in boys. These results are interesting and have important implications for the prevention of CPV. (shrink)

Designing an ontology that meets the needs of end-users, e.g., a medical team, is critical to support the reasoning with data. Therefore, an ontology design should be driven by the constant and efficient validation of end-users needs. However, there is not an existing standard process in knowledge engineering that guides the ontology design with the required quality. There are several ontology design processes, which range from iterative to sequential, but they fail to ensure the practical application of an ontology and (...) to quantitatively validate end-user requirements through the evolution of an ontology. In this paper, an ontology design process is proposed, which is driven by end-user requirements, defined as Competency Questions. The process is called CQ-Driven Ontology DEsign Process and it includes activities that validate and verify the incremental design of an ontology through metrics based on defined CQs. CODEP has also been applied in the design and development of an ontology in the context of a Mexican Hospital for supporting Neurologist specialists. The specialists were involved, during the application of CODEP, in collecting quality measurements and validating the ontology increments. This application can demonstrate the feasibility of CODEP to deliver ontologies with similar requirements in other contexts. (shrink)