The late 4 th Century CE Egyptian poet Claudian with all probability enjoyed a thorough rhetorical education in both his mother tongue Greek and in the language of most of his extant literary work: Latin. Hence, for a long time the identification of possible traces of Greek literature in his poems has been the object of many, yet often inconclusive discussions. This paper argues that the political situation and the social status of the Latin language at the end of the (...) 4 th century also need to be considered: The apparent evocation of the specifically Latin literature and tradition was of great importance to Claudian in order to reinstate Roman identity, independently of his actual literary sources, as exemplified by Claudian’s use of the Greek epic poet Oppian. (shrink)

In this paper a new interactionistic model of mental causation is developed. By analysing the results of physics and neuroscience it is shown that the macroscopic cerebral activity and the resulting behavioural output is not strictly determined. This opens up the possibility that a non-physical mind can influence which of the physically allowed brain states is realised. Most models of mental causation postulate that there are coherent quantum states in the brain which could be influenced by a local mind-brain interaction. (...) Due to environmental decoherence, however, it is questionable whether coherent quantum states can exist in the warm and wet brain. The here presented `creative choice theory' solves the problem of environmental decoherence by including the environment. The whole universe is considered as a quantum system that is in superposition of alternative realities. It is then assumed that a universal mind collapses the universal wave-function whilst individual minds interact with individual brains. This leads to a holistic model of reality that could also provide an explanation for ESP-phenomena and mystical experiences. (shrink)

Although a great deal has been written on Plato's ethics, his cosmology has not received so much attention in recent times and its importance for his ethical thought has remained underexplored. By offering accounts of Timaeus, Philebus, Politicus and Laws X, the book reveals a strongly symbiotic relation between the cosmic and human sphere. It is argued that in his late period Plato presents a picture of an organic universe, endowed with structure and intrinsic value, which both urges our respect (...) and calls for our responsible intervention. Humans are thus seen as citizens of a university that can provide a context for their flourishing even in the absence of good political institutions. The book sheds light on many intricate metaphysical issues in late Plato and brings out the close connections between his cosmology and the development of his ethics. (shrink)

In this article the relations between philosophy and applied ethics are considered. The presented deliberation is concentrated on the question whether philosophy has contributed to applied ethics, especially to business ethics. Trying to find an answer to this question I will refer to the discussion which was started by R. Rorty in which he presented his own point of view on the issues related to moral development and the role of philosophy and philosophers in the modern world. Rorty points at (...) proper tools which, in his opinion, can be helpful to business ethicists and formulates the goal they should try to aim at. His opinions has started a vivid discussion. Patricia H. Werhane, Daryl Koehn and Richard T. De George try to discuss with Rorty’s statement. They oppose Rorty’s argument that philosophy is not more relevant to applied ethics than any other academic disciplines. They point to the facts which document philosophers’ contribution in forming business ethics. This article presents their arguments as well as an attempt of their critical assessment. (shrink)

In this review, we present some ethical imperatives observed in this pandemic from a data ethics perspective. Our exposition connects recurrent ethical problems in the discipline, such as, privacy, surveillance, transparency, accountability, and trust, to broader societal concerns about equality, discrimination, and justice. We acknowledge data ethics role as significant to develop technological, inclusive, and pluralist societies. - - - Resumen: En esta revisión, exponemos algunos de los imperativos éticos observados desde la ética de datos en esta pandemia. Nuestra exposición (...) busca conectar problemas éticos típicos dentro de esta disciplina, a saber, privacidad, vigilancia, transparencia, responsabilidad y confianza, con preocupaciones a nivel social relacionadas con la igualdad, discrimi nación y justicia. Consideramos que la ética de datos tiene un rol significativo para desarrollar sociedades tecnificadas, inclusivas y pluralistas. (shrink)

Worldwide interest in understanding art and creative practices as valid forms of knowledge production has led to the establishment of research-creation as an interdisciplinary academic field in the last twenty years in Canada as elsewhere. Its establishment relates to a growing interest in critical making and technological innovation and to the legacies of feminism(s) and its critique of the power dynamics of knowledge production within academia. This article outlines a series of interactive projects that bring visibility to Latin American women (...) in art, science and technology and speculates on the legacies of feminism(s) in the emergence of research-creation. The four projects discussed build on each other and explore re-mediation, re-activation and re-enactment as part of a collaborative feminist research-creation methodology. I theorize their potential to activate political memory by highlighting how these three approaches to creation share a preoccupation for revisiting the past through repetition, iteration and the facilitation of intergenerational encounters among humans, non-humans and across media and technologies. While discussing the feminist orientation of these approaches, I suggest a critique of dominant modes of knowledge production that have obscured the contributions of Latin American women and offer four research-creation interventions in the media arts archive. (shrink)

Empirical research in bioethics has developed rapidly over the past decade, but has largely eschewed the use of technology-driven methodologies. We propose “design bioethics” as an area of conjoined theoretical and methodological innovation in the field, working across bioethics, health sciences and human-centred technological design. We demonstrate the potential of digital tools, particularly purpose-built digital games, to align with theoretical frameworks in bioethics for empirical research, integrating context, narrative and embodiment in moral decision-making. Purpose-built digital tools can engender situated engagement (...) with bioethical questions; can achieve such engagement at scale; and can access groups traditionally under-represented in bioethics research and theory. If developed and used with appropriate rigor, tools motivated by “design bioethics” could offer unique insights into new and familiar normative and empirical issues in the field. (shrink)

This paper re-evaluates the role that Plato confers to pleasure in the "Philebus." According to leading interpretations, Plato there downplays the role of pleasure, or indeed rejects hedonism altogether. Thus, scholars such as D. Frede have taken the "mixed life" of pleasure and intelligence initially submitted in the "Philebus" to be conceded by Socrates only as a remedial good, second to a life of neutral condition, where one would experience no pleasure and pain. Even more strongly, scholars such as Irwin (...) have seen the "Philebus'" arguments against false pleasures as an actual attack on hedonism, showing -- in Irwin's words -- "why maximization of pleasure cannot be a reasonable policy for the best life." Against these claims, I argue that the mixed life of pleasure and intelligence is presented in the "Philebus" as a first best and not just as a second best for humans, and that, accordingly, Socrates proposes to incorporate -- rather than reject -- pleasure as one of the intrinsically desirable aspects of the happy life. Thus, I offer alternative readings of controversial passages that have given rise to the prevalent interpretation criticized here, and advance positive evidence that at least some pleasures are seen by Plato as inherently good. In addition, I demonstrate that Plato's arguments against false pleasures do not by themselves constitute an attack on hedonism. Rather, they can be seen as a strategy to show the hedonist that, in order to be a maximal, or even a consistent, hedonist, he should go for true, and not fake pleasures, if after all pleasure is the object of his pursuit. But, since this cannot be achieved without intelligence, then the mixed life of pleasure and intelligence is to be accepted even by hedonist themselves. (shrink)

CRISIS, RENOVACIÓN PARTIDARIA Y TRANSFORMACIONES POLÍTICAS EN EL PERONISMO DE CÓRDOBA, 1983 - 1987.

Abstract:In this article, we present a pragmatic approach to neuroethics, referring back to John Dewey and his articulation of the “common good” and its discovery through systematic methods. Pragmatic neuroethics bridges philosophy and social sciences and, at a very basic level, considers that ethics is not dissociable from lived experiences and everyday moral choices. We reflect on the integration between empirical methods and normative questions, using as our platform recent bioethical and neuropsychological research into moral cognition, action, and experience. Finally, (...) we present the protocol of a study concerning teenagers’ morality in everyday life, discussing our epistemological choices as an example of a pragmatic approach in empirical ethics. We hope that this article conveys that even though the scope of neuroethics is broad, it is important not to move too far from the real life encounters that give rise to moral questions in the first place. (shrink)

This article begins by examining the importance that critical intercultural dialogues have within the Modernity/Coloniality Research Program toward reaching an alternative geopolitics and body-politics of knowledge, in order to raise the question whether the colonial difference creates conditions for dialogical situations that bring together critiques of coloniality emerging from different experiences of coloniality. The answer it offers is twofold. On the one hand, if one imagines such situations to be communicative exchanges à la Bakhtin that put logos at the center, (...) given what is termed the coloniality of language and speech, the possibility of such exchanges is feasible only as an abstract gesture. On the other hand, when one faces the complications of the erasure of dialogue produced by coloniality, the kind of decolonial communicative relations that seem possible among people thinking and acting from the colonial difference are less conscious or agential than emotive. By articulating the relations between coalitional methodologies and a global sense of connection the article proposes a nondialogical theory of decolonial communication: a way of orienting ourselves with a sense of permeability and recognition of being on the same side that doesn't need to be politically motivated but is always active. (shrink)

A obra de José Saramago tornou-se conhecida pela peculiaridade das narrativas queabordam temas significativos relacionados aos problemas dos homens com o seu tempo, comoo medo da morte, a história e o seu peso na memória da sociedade, os sentimentos mais diversose também os problemas que constituem a contemporaneidade. No ciclo de romances alegóricos,José Saramago escreve romances em que elabora uma crítica à sociedade voltada ao egoísmo,à solidão, ao consumismo desenfreado e às desigualdades. Todos os nomes, publicado em 1997,é um romance (...) que trata da ideia do nome, em uma alusão à linguagem e à identidade reveladaatravés do nome atribuído a cada indivíduo. A ideia do nome, e de tudo o que ele traz em si,está em Walter Benjamin em diversos textos, mas especificamente em Escritos sobre mito elinguagem. A partir das premissas benjaminianas e de textos críticos acerca da obra de JoséSaramago, este artigo apresenta uma leitura do romance Todos os nomes, estabelecendorelações entre a linguagem a e representação dos indivíduos que surgem a partir da constituiçãodo nome. (shrink)

The article presents the aspects related to the learning of the psychological clinic and its evaluation. Authors who, based on different theoretical foundations, agree that the learning of the clinic does not obey teaching and evaluation strategies similar to those applied for other theoretical contents are presented in the text.

The history of influence of the old testamentary Maccabees is the focus of the essays collected in this book, which extend thematically and chronologically from the cult of martyrs in late antiquity to the time of the modern wars of liberation.

O presente artigo quer encontrar um modo de pensar a filosofia a partir de uma escrita marcada pelo que vamos seguir entendendo como “pessoas”. Jacques Derrida será o norte teórico desse texto, ao que ele próprio traz em linhas muito precisas ao longo de sua obra em torno da expressão “digno de seu nome”. Se há dignidade ou se algo detém uma dignidade e por ela um nome, se a palavra dignidade [Würdigkeit] ainda nos remete, como em Kant, à noção (...) incondicional de “pessoa” e se ela pode nesse registo e, como veremos, ser estendida ao todo-outro e ainda assim inscrever uma “majestade”, é dessa forma que a expressão “digno de seu nome” atravessa a obra de Derrida quando ele inicia um incansável trabalho com a palavra, especialmente em seus escritos tardios, cuja significação não é mais objetável. (shrink)

Im dargestellten Aritkel wurde das Motiv der Nacht in der Poesie von Leopold Staff besprochen. Hier wurde die Analyse dieser Tageszeit und ihrer Requisiten eingeführt. Der Artikel präsentierst auch die Reichtum der mit der Nacht verbunden Motive und die Anwesenheit des Themas in der Kultur und der Literatur in verschiedenen Epochen. Die besondere Acht wurde auf die Koexistenz der Problematik der Nacht mit den christlichen Motiven der Liebe, des Todes und der Leidenschaft gerichtet. Man kann hier die Beispiele der Analogie (...) zwischen den Methoden der Realisierung von diesem Thema in der Bildung von Leopold Staff und den anderen finden. Im Artikel wurde die Bedeutung der Problematik der Nacht sygnalisiert, die mit der Natur verbundene Überlegungen mit wichtigen für das polnische Volk historischen Ereignissen und das Suchen des wichtigen “Ich” des Menschen enthalten. Es wurde auch die Affirmation des Autors und Aktualität der besprochenen Probleme betont (ohne Unterschied der Zeit und geographischer Lage). (shrink)

Este trabajo se propone mostrar cómo la Teoría Neoclásica de la Ley Natural fundamenta la existencia de normas morales absolutas, cuál es su relevancia para la filosofía moral, y qué críticas pueden ser formuladas a la argumentación de los autores. Ellos postulan que la ley natural, mediante normas, lleva a elegir y proteger bienes humanos básicos, correspondientes a los diversos aspectos de la naturaleza humana, evitando su destrucción, daño o impedimento. Aunque la mayoría de las normas morales admiten excepción, nunca (...) lo hacen las que prohíben realizar un acto que siempre daña directamente un bien básico, pues tal acto no puede compatibilizarse con la propia autorrealización, y atenta contra la dignidad humana. La división del trabajo tomará la siguiente forma: en los primeros cuatro apartados se abordarán los conceptos clave para la defensa de una norma absoluta en la Teoría Neoclásica, en el quinto se enlazarán los conceptos al modo que los autores lo hacen para demostrar la existencia de absolutos morales y someter el consecuencialismo a crítica, y en el sexto se hará una breve revisión crítica de los argumentos presentados. (shrink)

The paper concentrates on the teaching of qualitative data collection techniques. The theoretical assumptions upon which the interview strategy is based are analyzed in the first place. For this purpose, “minimum” contents of the body of knowledge formed by phenomenology, symbolic interactionism and..

If the tragic interpretation of experience is still so current, despite its disastrous ethical consequences, it is because it shapes our subjectivity. Instead of contradicting the ideals of autonomy and freedom, a modern subjectivity based on self-victimization in effect enables them. By embracing subjection to an alienating other (the Law, Power) the autonomous subject protects its sameness from the disruption of real people. Seductions of Fate stages a dialogue between this tragic agent of political emancipation and the unconditional ethical demands (...) it seeks to evade. (shrink)

Adam Smith and David Hume agree that first-level general rules of morality may be discovered by induction, and that reflection on these rules may influence human behavior. But Hume thinks a deeper, second level of moral general rules may also be discovered, and used to correct erroneous first-level rules. Thus on Hume's view, some reasoned reflection may be needed in order to feel the proper moral sentiment. Smith holds that, because of human inclination toward selfishness, first-level moral rules should be (...) habitually used to override immediate impulse in the motivation of behavior. This is a valuable habit, but since most people are not able to form such rules for themselves, it is a good idea for them to follow moral rules provided by religion. There is something respectable, according to Smith, in sincerely following flawed moral rules provided by religion. Hume disagrees, holding that it is foolish and blameworthy, indeed dangerous, to follow flawed moral rules provided by religion. (shrink)

RESUMEN Recientes intentos por conectar la ética y la biología aristotélicas marcan una suerte de continuidad entre el carácter de los animales no racionales y de los seres humanos, de modo tal que en la descripción de los caracteres de los animales no racionales puede identificarse el punto de partida biológico del propio ser humano en el desarrollo de su carácter moral. En este artículo, propongo señalar los límites de este tipo de lectura, ya que, entendida de cierto modo, ella (...) implica una continuidad entre la normatividad natural y la normatividadpráctica propia de un naturalismo fundacionalista que no puede atribuirse a Aristóteles. En conexión con ello, sostengo que el concepto de virtud natural no es un concepto natural, sino ético, tal que sólo cobra sentido en el marco de la normatividad práctica; la virtud natural, en este sentido, no forma parte de una explicación genética de la virtud sino de un análisis que va del todo a las partes, de acuerdo al cual ella no es anterior sino posterior a la virtud ética. ABSTRACT A recent trend in Aristotelian scholarship tries to link ethics and biology. Within these attempts, some sort of continuity between the character of non-rational animals and that of human beings has been proposed, so that the starting point ofmoral development could be identified in Aristotle’s description of animal’s character. In this article I argue that this reading should strongly qualified, for understood in some ways it entails a sort of continuity between natural normativity and practical normativity that belongs to an Archimedean ethical naturalism, which cannot be reconstructed from Aristotle’s writings. Connected to this, I argue that the concept of natural virtue is not a natural concept, but an ethical one that only makes sense from within the realm of practical normativity; natural virtue, thus understood, is not part of a genetic explanation of virtue, but emerges from a conceptual whole-part analysis. In this manner, natural virtue is no prior, but posterior to ethical virtue. (shrink)

The cultural politics of Catholic restoration under Mary Tudor have been as crucial to the historical legacy of Thomas More as More's image was to the regime's own historical self-presentation. Not only did the Marian period see the first reappearance in print of many of More's writings after twenty years, the overwhelming presence of More's figure and work in official Catholic discourse, especially from 1556 onwards, also generated many instances of implicit Morean echoes pervading a great variety of Marian literary (...) texts and genres. This essay analyses a number of such hidden presences of More within classical translations of the period, from John Brende's History of Quintus Curtius, which was issued almost simultaneously with the 1553 Marian edition of More's Dialogue of Comfort, to George Colvile's Boethius and Nicholas Grimald's De officiis, whose appearance coincided with the preparation of More's English Workes for print. As it emerges, such implicit echoes and allusions to More's life and writings not only reshaped the classical works themselves, both updating them and enriching them with additional cultural and political significations; above all they helped to invest the program of Marian religious restoration with the credentials of classical learning promoted by the early Tudor humanists. (shrink)

Existen en el campo de las ciencias sociales numerosas investigaciones que abordan la problemática de la praxis, sin embargo, menos común es encontrar estudios que vinculen esta categoría al estudio del movimiento obrero. A lo largo de estas notas se busca construir un marco de análisis desde el cua..

Given that it seems uncontroversial that Socrates displays considerable contempt towards rhetoric in theGorgias,the title of this paper might strike one as an oxymoron. Indeed, a reading of the text has more than once encouraged scholars to posit an Opposition between the elenctic procedures championed by Socrates and the rhetorical procedures of his interlocutors. At least three features have been highlighted that seem to indicate this contrast:1.the Socratic interest in short questions and answers versus his interlocutors’ use of long speeches(makrologia);2.the (...) Socratic interest in truth regardless of the opinion of the many, the latter seeming an important concern of the rhetorician;3.the supposed Socratic appeal to the intellectual powers of the interlocutor, which is usually contrasted with the appeal to the emotions which is distinctive of rhetoric. (shrink)

In this paper I re-examine the status of the mind-body relation in several of Plato’s late dialogues. A range of views has been attributed to Plato here. For example, it has been thought that Plato is a substance dualist, for whom the mind can exist independently of the body; or an attribute dualist, who has left behind the strong dualistic commitments of the Phaedo by allowing that the mind may be the subject of spatial movements. But even in cases where (...) a classification of Plato as a holder of a particular ontology of the mind has been left undefined, it has been a shared assumption that in the late dialogues the mind itself must be immaterial. I take issue with these various views and show that none of them is necessitated by the text. In the first place, I argue there is strong evidence against the view that Plato should, in his late period, be committed not only to substance dualism, but also to attribute dualism. Furthermore, it is possible that Plato may have allowed that the mind itself be a three-dimensional corporeal entity (in a way that sets up a precedent for later Stoic developments). But even if this is not the only possible reading of the text, it is shown how at any rate the mind must be seen in late Plato as the principle of organization of a body and ontologically inseparable from it. Despite prima facie affinities with Aristotle here, we shall see a Plato emerge for whom the mind (without exception) and the body cannot exist without one another – a thesis more radical than that of Aristotle’s. To bring out the provocative nature of this suggestion, I start, in section I, by laying out the state of the question and compare what I shall argue is the late Platonic view with standard interpretations of his previous work, stressing the historical force that I expect this thesis to have. Afterwards, in three respective sections, I proceed to pay heed to relevant passages in the Timaeus, Philebus and Laws in order to establish the main point of this paper. Finally, in section V, I consider the challenge apparently introduced against my thesis by Plato’s occasional talk of immortality and eschatology in those dialogues, and argue instead that many of those passages add further strength to the view defended in this essay. (shrink)

As is well known, Heinrich Scholz and his academic society maintained good scientific contacts with Polish logicians before, during, and after the Second World War. My interest here is to examine the details of their collaboration by presenting Scholz’s unpublished correspondence with Fr. Józef M. Bocheński. The following topics are discussed here: Polish logicians who survived the war and their current place of work; reorganization of the scholarly environment, didactic activities, duties, scholarly trips; current research topics, prospects for post-war publications, (...) and future publishing plans; information about Jan Łukasiewicz, Bolesław Sobociński, and Joachim Metallmann; personal matters. (shrink)

This work is the first monograph devoted to the interpretation of Aristotle’s theory of chance in Physics II 4-6 and its implications and projections in other treatises, including an original and comprehensive account of the Aristotelian conception of chance, of accidental causality in the realm of nature, and of accidental causality in the realm of human action. One of the main interpretative issues around Aristotle’s discussion of chance is its relation to the four causes and to teleology. In this sense, (...) it is particularly difficult to find the common features which fortune (tyche) and spontaneity (automaton) share. This work, offers such an interpretation of Aristotle’s general concept of chance (i.e. common to fortune and spontaneity), which shows clearly its relation with his theory of causality (Phys. II 3), with teleology, and with the application of this theory to the study of nature. It also shows how fortune and spontaneity can be interpreted consistently with this general characterization of chance, and how the specific differences between them can be accounted for paying attention to the different structures of causality in the realm of nature and in the realm of human action. Regarding the specific concept of spontaneity (automaton), a crux interpretum, the book offers one of the few independent discussions this issue in Aristotelian literature, and proposes a sub-classification in two kinds of spontaneity based on an analysis of Aristotle’s different examples and characterizations: ‘mixed spontaneity’ (which shares some features with fortune), and ‘pure spontaneity’ (which takes place strictly in the realm of nature). These different structures had not been recognized in specialized literature before. The problem of chance has projections into Aristotle’s natural philosophy, as well as into Aristotle’s theory of action and practical philosophy. This ample perspective of Aristotle’s work, and of the different explanatory models and ontological structures therein involved, constitutes an interesting groundwork for future developments in some or many of these realms of investigation. (shrink)

How have contemporary media artworks been proposing hybrid experiences, discussing the ontological implications from the experimentation with emerging techniques that alter our way of being-in-the-world? These experiences dialectically articulate aesthetic relations between real and virtual, visible and invisible, human and technological. In this article, we develop a participant observation of two specific works: Generation 244 (2011), by Scott Draves, and Zee (2008), by Kurt Hentschläger. This observation establishes a dialogue with phenomenology as it considers experience and perception as needed prerequisites (...) for the analysis, as proposed by Merleau-Ponty. In this scenario, we have observed that a whole way of partitioning the sensible resets itself and points in the direction of a trans-immanence, generating an integrated knowledge that not only relies on reason, but in a collective wisdom where we can find, according to Didi-Huberman, a ‘light of survival’. (shrink)