A estética apresenta-se como uma via peculiar de acesso à realidade na filosofia de Platão, passando para a filosofia de Plotino como a via privilegiada. A relação entre o Belo e o método filosófico revela, em ambos os autores, a presença das Idéias no mundo em que vive o filósofo.

ABSTRACT This article aims to defend the dialogical nature of the landscape. Working in between the borders of the Bakhtinian philosophy of language and cultural studies on landscape, we defend that landscape study should not be studied without considering the cultural forms of communication in the different domains of social organization– the speech genres; that landscape is a semiotic encounter with a concrete otherness; that the interpreter who emerges when an area enters a relationship of representation is necessarily characterized as (...) a chronotope; that every landscape is a chronotopic representation; that cultural geography recognizes that the semiotic aspects of the landscape are as material as its morphology. We start from the hypothesis that landscape is a chronotopic representation that is always made possible by means of some speech genre, because it is always a communicative process, and an encounter with another in a situation of socially organized interrelation – it is concrete dialogue. To find the deeper meaning of a landscape, one must recognize and understand its material, historical, geographical, and dialogic nature. RESUMO O artigo objetiva defender a índole dialógica da paisagem. Trabalhando na fronteira entre a filosofia bakhtiniana da linguagem e os estudos culturais da paisagem, defendemos que a paisagem não seja estudada sem considerar as formas culturais de comunicação nos diferentes domínios da organização social – os gêneros discursivos; que toda paisagem é encontro semiótico com uma alteridade concreta; que o intérprete que emerge quando uma área entra em relação de representação é necessariamente caracterizado por um cronotopo; que toda paisagem é representação cronotópica; que a geografia cultural reconheça que os aspectos semióticos da paisagem são tão materiais quanto sua morfologia. Partimos da hipótese de que a paisagem é uma representação cronotópica que sempre se realiza através de algum gênero discursivo, pois sempre é um processo comunicativo e de encontro com o outro em uma situação de inter-relação socialmente organizada – é diálogo concreto. Para adentrar à profundeza de seus sentidos, precisa-se reconhecer e compreender sua índole material, histórica, geográfica e dialógica. (shrink)

This article aims to describe the mind/ body problem from an Eastern philosophy point of view addressing firstly Kyudo, the Japanese martial art of archery; and secondly the Western philosopher Gilles Deleuze. Ethics is, in Western philosophy, what deals with the way we take decisions and act upon them. Decisions and actions consider rationality and intuition but seldom the body’s own rationality and intuition —which Kyudo exercises. We can find in Deleuze’s philosophy important concepts to better understand this: difference, repetition, (...) chaos, identity, energy, force, stage and micro-perceptions. To what extent can the dominant Eastern thought approach on the mind/ body topic be effective to fulfill the Ancient Greek aphorism «Know yourself» (γνθι σεαυτν) inscribed in the Temple of Apollo at Delphi? (shrink)

This article investigates the relationship between emotional sharing and the extended mind thesis. We argue that shared emotions are socially extended emotions that involve a specific type of constitutive integration between the participating individuals’ emotional experiences. We start by distinguishing two claims, the Environmentally Extended Emotion Thesis and the Socially Extended Emotion Thesis. We then critically discuss some recent influential proposals about the nature of shared emotions. Finally, in Sect. 3, we motivate two conditions that an account of shared emotions (...) ought to accommodate: Reciprocal Other-awareness and Integration. Consideration of and discussion of relational accounts of joint attention lead us to the proposal that a construal of socially extended emotions in terms of a constitutive integration of the participating individuals’ experiences is more promising than proposals that simply appeal to various forms of social situatedness, embeddedness, or scaffolding. (shrink)

El narcotráfico no es una realidad nueva en España, pero sí carecía de producciones culturales tales como novelas, series de televisión, películas y piezas musicales tan comunes como populares en América Latina. En la última década la narcocultura comenzó a cimentar en España, con especial énfasis en Galicia. En efecto, al menos a nivel simbólico Galicia ocupa el sitio protagónico como epicentro del narcotráfico. ¿Cómo es representado el narcotráfico en Galicia? ¿Existen diferencias sustanciales entre las narcoficciones gallegas y las latinoamericanas? (...) Este trabajo responde a estas preguntas desde la formulación de tres tesis relacionas con la violencia y el consumo. (shrink)

This book provides an up to date, high-level exchange on God in a uniquely productive style. Readers witness a contemporary version of a classic debate, as two professional philosophers seek to learn from each other while making their cases for their distinct positions. In their dialogue, Joshua Rasmussen and Felipe Leon examine classical and cutting-edge arguments for and against a theistic explanation of general features of reality. The book also provides original lines of thought based on the authors’ own (...) contributions to the field, and offers a productive and innovative inquiry into on one of the biggest questions people ask: what is the ultimate explanation of things? (shrink)

O pensamento de E. M. Cioran (1911-1995) sempre se pautou pela omnipresença de um pessimismo existencial, em que a noção de queda informa indelevelmente o seu quadro mental. Sendo o exílio ontológico uma das pedras angulares do seu catálogo reflexivo, a tragédia capital, para Cioran, seria uma queda no ser e no tempo, a inescapabilidade da existência que encontra uma particular ressonância num título como Do Inconveniente de Ter Nascido (1973). Não negando a validade destas premissas filosóficas, o presente artigo (...) visa, no entanto, colmatar aquilo que julgamos ser uma lacuna no âmbito dos estudos cioranianos, nomeadamente uma incursão sobre a pertinência, para um correcto entendimento da obra deste autor, da presença do humor e da ironia na sua forma mentis, aludindo ao conceito de profanação explanado por Giorgio Agamben, ao conceito de humor explorado por Julio Cortázar e ao conceito de desastre de Maurice Blanchot. (shrink)

On a widely held characterization, triadic joint attention is the capacity to perceptually attend to an object or event together with another subject. In the last four decades, research in developmental psychology has provided increasing evidence of the crucial role that this capacity plays in socio-cognitive development, early language acquisition, and the development of perspective-taking. Yet, there is a striking discrepancy between the general agreement that joint attention is critical in various domains, and the lack of theoretical consensus on how (...) to account for it. This paper pursues three interrelated aims: (i) it examines the contrast between reductive and non-reductive views of (triadic) joint attention, by bringing into focus the notion of recursive mindreading; (ii) it assembles, advances, and discusses a number of arguments against reductive views; (iii) finally, in dialogue with some prominent non-reductive views, it outlines the case for a non-reductive view that gives pride of place to the idea that co-attenders relate to one another as a ‘you’. (shrink)

The present article wishes to examine John Caputo’s notion of ‘hyperbolic justice’ considering his critique of Heideggerian philosophy. In Demythologizing Heidegger (1993), Caputo tries to deconstruct Martin Heidegger’s account of Dasein’s being as Sorge, as Being-towards-death in its existentiality, facticity and fallenness, not by rejecting that account but by showing that it is fissured by an absence, the absence of kardia (heart), of flesh, disablement, affliction. According to Caputo, Heidegger’s aesthetics of Being, and his concern to overcome the oblivion of (...) Being, left him scandalously oblivious to the cry of the suffering other. Against Heidegger, Caputo opposes what he calls the “prophetic imagination” of Emmanuel Levinas, Jean-François Lyotard, and particularly Jacques Derrida. I will seek to examine the ways in which Caputo opposes to Heidegger Derrida’s ‘undeconstructibility of justice,’ whilst also resorting to Levinas’ ‘hyperbolic justice’. (shrink)

This collection highlights the new trend away from rationalism and toward empiricism in the epistemology of modality. Accordingly, the book represents a wide range of positions on the empirical sources of modal knowledge. Readers will find an introduction that surveys the field and provides a brief overview of the work, which progresses from empirically-sensitive rationalist accounts to fully empiricist accounts of modal knowledge. Early chapters focus on challenges to rationalist theories, essence-based approaches to modal knowledge, and the prospects for naturalizing (...) modal epistemology. The middle chapters present positive accounts that reject rationalism, but which stop short of advocating exclusive appeal to empirical sources of modal knowledge. The final chapters mark a transition toward exclusive reliance on empirical sources of modal knowledge. They explore ways of making similarity-based, analogical, inductive, and abductive arguments for modal claims based on empirical information. Modal epistemology is coming into its own as a field, and this book has the potential to anchor a new research agenda. (shrink)

Replicability is widely taken to ground the epistemic authority of science. However, in recent years, important published findings in the social, behavioral, and biomedical sciences have failed to replicate, suggesting that these fields are facing a “replicability crisis.” For philosophers, the crisis should not be taken as bad news but as an opportunity to do work on several fronts, including conceptual analysis, history and philosophy of science, research ethics, and social epistemology. This article introduces philosophers to these discussions. First, I (...) discuss precedents and evidence for the crisis. Second, I discuss methodological, statistical, and social-structural factors that have contributed to the crisis. Third, I focus on the philosophical issues raised by the crisis. Finally, I discuss proposed solutions and highlight the gaps that philosophers could focus on. (shrink)

Neste trabalho, investigo a possibilidade de compatibilidade entre o pessimismo filosófico e a compreensão da morte como um mal para quem morre. Por pessimismo filosófico, compreendo a doutrina filosófica que mantém como tese fundamental que a não-existência é preferível à existência, de modo que o pessimismo é tomado como a filosofia de que a vida não vale a pena ser vivida. Por mal da morte, me refiro à compreensão da morte como um dano para o indivíduo que morre, cujo pressuposto (...) em diferentes abordagens contemporâneas é o de que a morte só é um mal no caso de continuar existindo ser preferível a deixar de existir. Desse modo, o problema discutido é a aparente incompatibilidade entre a tese de que a não-existência é preferível à existência e a tese de que continuar existindo é preferível a deixar de existir. Busco demonstrar que essa (in)compatibilidade depende do modo como fundamentamos o pessimismo filosófico. Para tanto, examino dois argumentos para o pessimismo filosófico e suas implicações para o mal da morte: o argumento a priori de Arthur Schopenhauer e o argumento da assimetria de David Benatar. Concluo que o primeiro desses argumentos nos leva para a conclusão de que a morte não é um mal, mas que o segundo argumento compatibiliza o pessimismo filosófico e a compreensão da morte como um mal para quem morre. (shrink)

. Este artículo se propone discutir las dificultades que pertenecen al ejercicio de pensarnos en cuanto corporales. Guía de estas reflexiones son los índices heideggerianos sobre la corporalidad humana realizados en Zollikoner Seminare. Dichos seminarios advierten que la actual experiencia de nuestro cuerpo, pese a poder ser estimada como inmediata, se halla mediada por nuestros propios supuestos epocales y se enraiza ya en el pensar ontológico de Occidente. Así, este artículo intentará examinar las aporías filosóficas de tal mediación histórico-epocal, exponiendo (...) la reflexión heideggeriana del cuerpo desde el claro del ser como una respuesta a la idea tradicional de subjetividad fundada en la noción de “mera presencia”. (shrink)

The reward system of science is the priority rule. The first scientist making a new discovery is rewarded with prestige, while second runners get little or nothing. Michael Strevens, following Philip Kitcher, defends this reward system, arguing that it incentivizes an efficient division of cognitive labor. I argue that this assessment depends on strong implicit assumptions about the replicability of findings. I question these assumptions on the basis of metascientific evidence and argue that the priority rule systematically discourages replication. My (...) analysis leads us to qualify Kitcher and Strevens’s contention that a priority-based reward system is normatively desirable for science. (shrink)

El concepto de desarrollo humano del Programa de las Naciones Unidas para el Desarrollo (PNUD) surge en 1990 como una crítica a la consideración de la economía como el fin último de los esfuerzos del desarrollo. En la visión del PNUD, la economía es considerada un fin relativo, es decir, un fin y un medio para el desarrollo humano. Al considerar, por su parte, el fin del desarrollo humano, este es identificado con el ensanchamiento de las opciones y libertades de (...) que gozan los individuos. En este sentido, este concepto de desarrollo humano hace alusión a una práctica política más que a un entendimiento ético-ontológico del ser humano, evitando referirse a desarrollo humano entendido como un desarrollo del ser humano. Este artículo explora los antecedentes del concepto del desarrollo humano del PNUD y los fines que consideran estos enfoques previos. Se observa que la consideración subjetivista del PNUD proviene de la teoría de Amartya Sen, quien queda sujeto a la crítica objetivista de Martha Nussbaum al no considera un fin objetivo para los asuntos humanos, crítica que puede de igual manera aplicarse al concepto de desarrollo humano del PNUD. (shrink)

The experimental interventions that provide evidence of causal relations are notably similar to those that provide evidence of constitutive relevance relations. In the first two sections, I show that this similarity creates a tension: there is an inconsistent triad between Woodward’s popular interventionist theory of causation, Craver’s mutual manipulability account of constitutive relevance in mechanisms, and a variety of arguments for the incoherence of inter-level causation. I argue for an interpretation of the views in which the tension is merely apparent. (...) I propose to explain inter-level relations without inter-level causation by appealing to the notion of fat-handed interventions, and an argument against inter-level causation which dissolves the problem. (shrink)

This article proposes three reflexive movements. The first one offers an introduction to Fees Must Fall, pointing to some aspects that allow us to understand it as a social movement and some of its basic features. The second movement is a theoretical one, constructing the notion of emancipatory politics. It is based on the distinctions suggested by Jacques Rancière between ‘police and politics’ and by Michael Neocosmos between ‘excessive and expressive’ politics. It will also present the Freirean notion of ‘conscientisation (...) and dialogicity’, emphasising the learning experience from the political praxis within emancipatory social movements. The third movement offers, as conclusion, an apocalyptic politics as suggested by Žižek, envisioned through the lens of Christian eschatology, as a critical approach to social movements towards the radical transformation of society. (shrink)

Advocates of the self-corrective thesis argue that scientific method will refute false theories and find closer approximations to the truth in the long run. I discuss a contemporary interpretation of this thesis in terms of frequentist statistics in the context of the behavioral sciences. First, I identify experimental replications and systematic aggregation of evidence (meta-analysis) as the self-corrective mechanism. Then, I present a computer simulation study of scientific communities that implement this mechanism to argue that frequentist statistics may converge upon (...) a correct estimate or not depending on the social structure of the community that uses it. Based on this study, I argue that methodological explanations of the “replicability crisis” in psychology are limited and propose an alternative explanation in terms of biases. Finally, I conclude suggesting that scientific self-correction should be understood as an interaction effect between inference methods and social structures. (shrink)

In this paper we argue that defenders of Frankfurt-style counterexamples to the Principle of Alternative Possibilities do not need to construct a metaphysically possible scenario in which an agent is morally responsible despite lacking the ability to do otherwise. Rather, there is a weaker (but equally legitimate) sense in which Frankfurt-style counterexamples can succeed. All that's needed is the claim that the ability to do otherwise is no part of what grounds moral responsibility, when the agent is indeed morally responsible.

This article engages critically with Margaret Gilbert’s proposal that joint commitments are necessary for collective emotions. After introducing Gilbert’s concept of joint commitment (Section 2), and the joint commitment account of collective emotions (Section 3), we argue in Section 4 that research from developmental psychology challenges the necessity of joint commitments for collective emotions. In that section, we also raise a more principled objection to Gilbert’s account, independently of developmental considerations. Section 5 develops a complementary line of argument, focused on (...) the notion of mutual recognition. While we agree with Gilbert that mutual recognition has an important role to play in an account of collective emotions, we take issue with her attempt to analyse face-to-face based mutual recognition in terms of the concept of joint commitment. We conclude by sketching an alternative analysis of collective emotions that highlights the role of interpersonal identification and socially mediated self-consciousness. (shrink)

There are two ways to approach political representation. We can view each type of representation or each site of representation – namely a representative actor or institution – on an individual basis and study its internal dynamics. Alternatively, we can look at how different forms of representation and representative actors and institutions interact in a system of representation. In this article, I develop the second view. I make three contributions to the theory of representation from systemic thinking. Methodologically, I explain (...) the contours of a systemic approach to political representation. Descriptively, I propose a definition of a system of representation that captures representative pluralism, distribution of representative work and different levels of representation. Normatively, I set criteria for judging the system of representation and its individual components with systemic criteria. (shrink)

El artículo busca analizar dentro de la obra El extraño caso del Dr. Jekyll y Mr. Hyde (2015) de Robert Louis Stevenson (1850-1894), el fenómeno del doppelgänger. Este fenómeno tomó gran predominancia en la literatura del siglo XIX como recurso literario que siguió estando presente en obras posteriores. Por lo que consideramos pertinente iniciar un diálogo ético sobre esta temática, repasando este relato que dio a conocer el fenómeno del doppelgänger al público lector. Así, describiremos primeramente qué es este último, (...) para luego hacerle un rastreo dentro de la obra de Stevenson, destacando sus elementos más relevantes. Finalmente se busca profundizar esta temática del doble relacionándolo con un debate ético que de allí se pueda formar, proponiendo esta misma obra literaria como medio que nos incita y mueve a replantearnos nuestro ser ético en sociedad y considerando aquellos elementos más detestables en nuestra humanidad, contenidos en el doppelgänger. Por último, extendemos este análisis utilizando los Pensamientos (1918) de Blaise Pascal, que nos pueden ayudar a adentrarnos en un área existencial sobre la condición humana y la moralidad. (shrink)

The enduring replication crisis in many scientific disciplines casts doubt on the ability of science to estimate effect sizes accurately, and in a wider sense, to self-correct its findings and to produce reliable knowledge. We investigate the merits of a particular countermeasure—replacing null hypothesis significance testing with Bayesian inference—in the context of the meta-analytic aggregation of effect sizes. In particular, we elaborate on the advantages of this Bayesian reform proposal under conditions of publication bias and other methodological imperfections that are (...) typical of experimental research in the behavioral sciences. Moving to Bayesian statistics would not solve the replication crisis single-handedly. However, the move would eliminate important sources of effect size overestimation for the conditions we study. (shrink)

One way to theorize about we-identities—the identities that individual subjects have as ‘one of us’—is in terms of the uniformity, interchangeability, and prototypicality of group members. The social-psychological theory of self-categorization epitomizes this approach, which has strongly influenced contemporary phenomenological research on the we. This paper argues that this approach has one important and largely overlooked limitation: the we-identities tied to close personal relationships—exemplified by long-term friendships and romantic partnerships—are based on patterns of interpersonal interaction and integration through which individuals (...) tend to grasp their non-substitutability and complementarity. This limitation suggests that another approach is needed to tackle the we-identities characteristic of close personal relationships. I outline such an approach, by combining resources from classical phenomenology and ongoing research on the socially extended mind. (shrink)

This article investigates the relationship between for-me-ness and sociality. I start by pointing out some ambiguities in claims pursued by critics that have recently pressed on the relationship between the two notions. I next articulate a question concerning for-me-ness and sociality that builds on the idea that, occasionally at least, there is something it is like ‘for us’ to have an experience. This idea has been explored in recent literature on shared experiences and collective intentionality, and it gestures towards the (...) question of the extent to which some social interactions make a difference in the phenomenal character of their participants’ experiences. Finally, I present a construal of for-us-ness that complements the received understanding of for-me-ness, by drawing on Alfred Schutz’ concept of the we-relationship, and on the idea of second-personal awareness, i.e. awareness of a ‘you’. The current proposal provides a suitable account of some basic forms of phenomenally manifest social connectedness, in a way that is cognitively undemanding and without incurring the costs of a sui generis plural pre-reflective self-awareness. (shrink)

A key premise of the kalam cosmological argument is that the universe began to exist. However, while a number of philosophers have offered powerful criticisms of William Lane Craig’s defense of the premise, J.P. Moreland has also offered a number of unique arguments in support of it, and to date, little attention has been paid to these in the literature. In this paper, I attempt to go some way toward redressing this matter. In particular, I shall argue that Moreland’s philosophical (...) arguments against the possibility of traversing a beginningless past are unsuccessful. (shrink)

The philosophy of perception has been mostly focused on vision, to the detriment of other modalities like audition or olfaction. In this paper I focus on olfaction and olfactory experience, and raise the following questions: is olfaction a perceptual-representational modality? If so, what does it represent? My goal in the paper is, firstly, to provide an affirmative answer to the first question, and secondly, to argue that olfaction represents odors in the form of olfactory objects, to which olfactory qualities are (...) attributed. In order to do this I develop an empirically adequate notion of olfactory object that is sensitive to the peculiarities of olfaction, and defend it against various objections. (shrink)

The enduring replication crisis in many scientific disciplines casts doubt on the ability of science to estimate effect sizes accurately, and in a wider sense, to self-correct its findings and to produce reliable knowledge. We investigate the merits of a particular countermeasure—replacing null hypothesis significance testing with Bayesian inference—in the context of the meta-analytic aggregation of effect sizes. In particular, we elaborate on the advantages of this Bayesian reform proposal under conditions of publication bias and other methodological imperfections that are (...) typical of experimental research in the behavioral sciences. Moving to Bayesian statistics would not solve the replication crisis single-handedly. However, the move would eliminate important sources of effect size overestimation for the conditions we study. (shrink)

. Scientists, for the most part, want to get it right. However, the social structures that govern their work undermine that aim, and this leads to nonreplicable findings in many fields. Because the social structure of science is a decentralized system, it is difficult to intervene. In this article, I discuss how we might do so, focusing on self-corrective-labor schemes. First, I argue that we need to implement a scheme that makes replication work outcome independent, systematic, and sustainable. Second, I (...) use these three criteria to evaluate extant proposals, which place the responsibility for replication on original researchers, consumers of their research, students, or many labs. Third, on the basis of a philosophical analysis of the reward system of science and the benefits of the division of cognitive labor, I propose a scheme that satisfies the criteria better: the professional scheme. This scheme has two main components. First, the scientific community is organized into two groups: discovery researchers, who produce new findings, and confirmation researchers, whose primary function is to do confirmation work. Second, a distinct reward system is established for confirmation researchers so that their career advancement is separated from whether they obtain positive experimental results. (shrink)

Neste artigo, pretendemos explorar a teoria que Tomás de Aquino desenvolve para explicar o funcionamento da percepção humana. São introduzidas, nessa teoria, as operações realizadas pelo sentido comum, dentre elas, a função de unificação das múltiplas informações que são recebidas a partir dos sentidos externos. Será abordado, precisamente, o seguinte problema: que tipo de critério é mobilizado pelo sentido comum no processo de unificação dessas múltiplas informações? A fim de identificar a resposta a esse problema, tomamos como ponto de partida (...) a investigação sobre os tipos de informações que são apreendidas pelos sentidos externos. Pretendemos mostrar que essas informações se reduzem a dois tipos básicos: informações a respeito das qualidades e da quantidade das coisas ao nosso redor. Na sequência, investigaremos como Tomás de Aquino caracteriza a operação de unificação, principalmente através da capacidade de percepção simultânea das múltiplas informações. Por fim, procuraremos reconstruir o critério da operação de unificação através da tese tomística de que as informações relativas à quantidade das coisas são apreendidas como sujeitos das qualidades. Nessa medida, a unificação das qualidades percebidas pode ser feita em função da identificação do sujeito comum a todas essas qualidades. (shrink)

Resenha do artigo "Morality as a System of Hypothetical Imperatives", de Philippa Foot.

A tese principal deste artigo é que se nos perguntarmos pela referência do conceito “alienação”, nos encontraremos na posição de ter que admitir que ela é ambígua. Faço uso do termo ambiguidade referencial para apontar duas fontes de ambiguidade: (i) pode se referir ao trabalho como objeto ou sujeito da alienação; (ii) pode designar ou não uma referência. Argumento a literatura marxista de apoio não explicitou essa ambiguidade, pois está presa no paradigma de uma “leitura genitivo-subjetiva”. Não se trata, porém, (...) de defender uma “leitura genitivo-objetiva”, mas mostrar que a sua plausibilidade ajuda a esclarecer que os textos do “jovem Marx” eram ambíguos. Para isso, procuro mostrar o que uma “leitura genitivo-objetiva” diria sobre três contextos específicos de uso de “alienação” e “estranhamento”: Manuscritos de 1844 (parte 1), A Sagrada Família e A Ideologia Alemã (parte 2). Busco também explicitar como essa leitura só faz sentido sob a pressuposição de um nominalismo semântico. (shrink)

This paper addresses two methodological paths in Artificial Intelligence: the paths of Babbage and anti-Cartesianism. While those researchers who have followed the latter have attempted to reverse the Cartesian dictum according to which machines cannot think in principle, Babbage’s path, which has been partially neglected, implies that the replacement of humans—and not the creation of minds—should provide the foundation of AI. In view of the examined paths, the claim that we support here is this: in line with Babbage, AI researchers (...) have recently concentrated upon the replacement of human labour, and thus upon the creation of Machine Learning systems. After presenting and analysing the paths, we characterise Machine Learning via its developments and an illustrative example. Then, we put forward an argument that shows that total replacement of human labour will not be feasible for practical and conceptual reasons despite the successful developments in recent AI systems. Our discussion finally leads to optimism and awareness: AI’s advances allow humans to dedicate themselves to higher level tasks, but these advances also require that we be vigilant about the responsibilities granted to ML-based systems. (shrink)

This essay presupposes that Friedrich Nietzsche and Rudolf Carnap champion contrasting reactions to the fact that, throughout history, persons have been engaged in metaphysical disputes. Nietzsche embraces a libertarian reaction that is in agreement with his anti-democratic aristocratic political views, whereas Carnap endorses an egalitarian reaction aligned with his democratic and socialist political views. After characterizing these reactions, the essay argues for two claims. The first claim is that the stated contrasting reactions are to be considered, not only by the (...) few scholars who are interested both in Nietzsche’s and Carnap’s writings, but by a far larger group that includes those who have addressed the continental-analytic gap; those who are concerned with the development of contemporary philosophy; and/or those who are interested in the writings of Michel Foucault, Jacques Derrida, David Lewis and/or Peter van Inwagen. The second claim is that we have to entertain a synthesis of Nietzsche’s libertarian and Carnap’s egalitarian reaction in order to overcome the continental-analytic gap. (shrink)

La teoría de la aceleración ha hecho hincapié en los efectos alienantes de la aceleración de la vida social, pero ha prestado menos atención a posibles objetivos emancipadores. ¿Es posible considerar la acción y los conflictos colectivos como un motor de aceleración? Si es así, ¿es una motivación contingente-situada o más bien una condición estructural? La hipótesis principal de este artículo es que los conflictos se consideran un motor de aceleración contingente o estructural dependiendo del punto de partida teórico que (...) se adopte: 1) si los conflictos son una “excepción”, como “anomalía” a resolver en un supuesto curso “normal” de la sociedad (perspectiva funcionalista), no existe una condición estructural de aceleración sobre ellos, sino más bien contextual. A la inversa, 2) si los conflictos se perciben como parte constitutiva de la sociedad moderna-capitalista también pueden entenderse como un motor acelerador que apuntala la vida social con potenciales emancipadores. (shrink)

Is there a distinction between social theory and sociology? Perhaps one of the most general features in sociological thinking is that it is an inquiry to develop holistic explanations for social reality. In this sense, there is a kind of universality of social knowledge in its scientific and philosophical dimensions, and is one of its main purposes for the operation of sociology as a "science of modernity". Next, I will develop a brief reconstruction of meaning which is attributed to science (...) in the modern world, followed by the emergence of an specialized explanation of social reality under the name of social theory, as a result of philosophical conclusions that finish it with Hegel on the one side, and it focuses on a differentiated scientific knowledge as a product of modernity itself, on the other hand. Finally, and following this, I will establish the specific role played by sociology and social theory in this context, by considering that the first describes itself as a science of society-modernity and the second has a critical direction to sociability answers and is specifically linked with political-normative approaches. ¿Existe una diferencia entre teoría social y sociología? ¿Se trata de aproximaciones diferentes a un mismo problema o de problemas con tradiciones diferentes que suelen confundirse? Probablemente el elemento que más caracteriza al pensar sociológico sea su búsqueda o pretensión por desarrollar explicaciones holísticas de la realidad. En este sentido la universalidad en el conocimiento sobre lo social en particular resulta uno de los temas de base para el operar de la sociología en tanto ciencia de la sociedad. A continuación y a través de la observación de pasajes específicos de la tradición inaugurada con Hegel, se desarrollará, por un lado, una breve reconstrucción del sentido que se le atribuye a la ciencia en el mundo moderno, seguido, por otro, de la emergencia de un saber especializado de la realidad social bajo el nombre de teoría social de una parte y sociología de otra. Siguiendo lo anterior, se establecerá el papel específico que juega la sociología y la teoría social, entendiendo que a la primera se le entrega el apelativo de ciencia de la sociedad-modernidad y a la segunda una orientación más marcada a las preguntas por la sociabilidad y específicamente vinculada a orientaciones político-normativas. (shrink)

This manuscript intends to show some features of the concept “Historical Time” and its link with an idea of acceleration of History in constitutive terms. The Historical Time is used as concept mainly from the XVIII century and correspond to a way of understanding the contemporary World as a moment in which take place a chronology of Time and, along with it, the appearance of History. Different temporary schemes support this transit; among them, a pass from Synchrony to Diachrony, a (...) change from iteration to the Event, the circularity to the linearity. In it follows we propose to observe some implications and forms of articulation of an Historical Time and Social Acceleration in the sense that both of them are connecting and mutual depending elements. (shrink)