El presente artículo se centra en el concepto de no-dualidad en las sabidurías orientales. En primer lugar, se expondrán y comentarán sus definiciones y su relevancia en el pensamiento y la filosofía oriental. Tras analizar los diferentes significados de no-dualidad propuestos por Loy, se trazará su origen en el taoísmo, budismo, zen, hinduismo y vedanta advaita. Además, se examinarán los principales textos de las sabidurías orientales mencionadas anteriormente para encontrar posibles afirmaciones no-duales.

In lieu of an abstract, here is a brief excerpt of the content:Diacritics 30.3 (2000) 90-104 [Access article in PDF] After Death Jonathan Strauss According to Philippe Ariès, the nineteenth century was a turning point in the history of death. On the one hand there emerged a new sense of the irreplaceability of individual people, of the finality of death and the immeasurable preciousness of a single life. On the other hand death, that which followed one's demise, became conceptually more (...) austere. For the first time since antiquity, perhaps ever, the belief that death is pure negativity or nothingness asserted itself with enough success to become a generally accepted cultural attitude. 1 This image of sheer nonexistence, this death stripped down to its ontological minimum, is the most extreme form of mortality that has arisen in the history of the West, the hardest perhaps to take, the most naked. In ways that could not have occurred before, these two developments in the history of death have worked with and against each other to create a new understanding of subjectivity, a set of theorizations about human individuality that, for all their diversity of detail, are bound together by a certain historical determinacy. Hegel's views on the relation between mortality and subjectivity, for instance, like Heidegger's or Blanchot's, have no precedent, but they do have endless repercussions. Whatever their causes, the newness and the effectiveness of these theories indicate that during the nineteenth century a unique cultural formation arose in relation to mortality. The moment still has not passed, since the basic elements of the new death continue to operate on contemporary imaginations and theorizations. What follows is an attempt to draw the portrait of the death that emerged for the first time in the nineteenth century: to critically and analytically examine formulations of the relation between death and identity in order to determine the value of absolute mortality as an individualizing principle. Often these formulations are most clearly articulated by post-nineteenth-century thinkers, but they are the products, and indeed the expressions, of that historical transformation that occurred sometime after the Revolution. When we read these texts and arguments, we are asking not merely whether they are valid as arguments, but about the value of the general attitude they reflect—the value not only of a specific kind of death, but of a kind of subjectivity that is unique to the last two hundred years. And since that subjectivity is probably the most significant product of those centuries, the most pervasive and the most intimately affecting, we are also, intentionally or not, asking about the value of a whole period.To read this relation between mortality and subjectivity, we must come to some understanding about the terms at issue, especially what death is or is not when considered in its most extreme form as simple nothingness. It may seem odd that this is an issue at all, but nonexistence has proven a difficult concept to integrate into theorizations [End Page 90] of human life. The first question to raise in this context is whether death can be considered a state, a divisive proposition on which much hangs. In the introduction to a recent collection of essays on metaphysics and death, John Martin Fischer baldly asserted that "being dead is a condition or a state" [4]. The philosopher Paul Edwards, however, has pointed to some of the "absurdities," as he puts it, of considering death as an ontological condition. To imagine death as a state is, he argues, to attribute to it some sort of being, but death, understood as the permanent loss of consciousness and experience, has no being and is simply absence. To imagine otherwise leads to attempts (made by such existentialist philosophers as Ferrater Mora [175-203] and Tillich) to understand death "from the inside"—that is, to imagine what it would be like to experience the absence of experience. 2 Edwards's approach does not deny the possibility or value of investigations into the psychological significance of that absolute privation (that is, the meaning of death for the living), but it does preclude any understanding of death as such. This is, undoubtedly, part of the... (shrink)

Capricci are nonsense drawings that delineate an elusive but inevitable sense behind or, better, within the palpable nonsense of the elementary proposition of a drawing; they are capers on a tightrope stretched between the poles of pathos and the ridiculous. We shall succeed in not falling only if we step forward boldly and know not only what we are doing but also what we are up against in the making of a picture as well as in living in the world. (...) For the world, in its yawning impudence of death and the dance of blind eagerness, ambition, and noisy speechlessness, makes us look to art not, or not necessarily, to escape from the world but rather to learn how to take its measure. . . . There is a painting ["St. Vincent Ferrer Preaching"] joined to the Passion cycle in S. Polo which demonstrates as well as any paradox ever will how Giandomenico joined piety and irony in his religious art without curtailing the glory of either. He arrives, as it were, at a God-fearing irony. We see St. Vincent Ferrer preaching. He speaks so eloquently, so convincingly in praise of the divine truth, that light shines forth from him and angel's wings grow on his shoulders. Fascinated by the miracle but even more so by the saint's words, his audience sits spellbound at his feet; in the foreground, however, sits a youth, a fop perhaps, gorgeously dressed, with a singular smile on his face, his hand musingly poised to his cheek, who looks at us quizzically. He is the link between us and the miracle. "Can you believe it?" says the smile, and perhaps "I did not—and yes—how can you now not believe it, you need but look - as I did - for there it is!" It is, I think, the face of one who knows about the truth of the absurd and its inner logic. Credo quia absurdum: if it were not so, we could prove the existence of God by feeding data into a computer, and there would be many believers, whose faith, in turn, deserved but little credit. Needless to say, perhaps, the face that so speaks to us in laughter joined to wonder is a self-portrait.1 · 1. In S. Polo the painting of St. Vincent Ferrer Preaching hangs opposite a matching picture of The Finding of the True Cross. There is a beautiful young woman on the right who looks at us beseechingly and with her right hand points at the cross. Giovanni Domenico Tiepolo who looks out of St. Vincent Ferrer Preaching cannot help but see this lady and be affected by her earnest gesture. For a reproduction of the painting, see Maruz, G. D. Tiepolo, plate 22. Philipp P. Fehl is a professor in the department of art and design at the University of Illinois at Urbana-Champaign. He has edited Franciscus Junius: The Literature of Classical Art. His previous contribution to Critical Inquiry, "Turner's Classicism and the Problem of Periodization in the History of Art," appeared in the Autumn 1976 issue; the present essay was delivered in an earlier version at Stanford University in 1976 and is included in his collection of essays, Art and Mortality. His capricci, Birds with Titles, were exhibited in a one-man show at Kenyon College. (shrink)

Algorithms can now identify patterns and correlations in the (big) datasets, and predict outcomes based on those identified patterns and correlations with the use of machine learning techniques and big data, decisions can then be made by algorithms themselves in accordance with the predicted outcomes. Yet, algorithms can inherit questionable values from the datasets and acquire biases in the course of (machine) learning, and automated algorithmic decision-making makes it more difficult for people to see algorithms as biased. While researchers have (...) taken the problem of algorithmic bias seriously, but the current discussion on algorithmic fairness tends to conceptualize ‘fairness’ in algorithmic fairness primarily as a technical issue and attempts to implement pre-existing ideas of ‘fairness’ into algorithms. In this paper, I show that such a view of algorithmic fairness as technical issue is unsatisfactory for the type of problem algorithmic fairness presents. Since decisions on fairness measure and the related techniques for algorithms essentially involve choices between competing values, ‘fairness’ in algorithmic fairness should be conceptualized first and foremost as a political issue, and it should be (re)solved by democratic communication. The aim of this paper, therefore, is to explicitly reconceptualize algorithmic fairness as a political question and suggest the current discussion of algorithmic fairness can be strengthened by adopting the accountability for reasonableness framework. (shrink)

Capricci are nonsense drawings that delineate an elusive but inevitable sense behind or, better, within the palpable nonsense of the elementary proposition of a drawing; they are capers on a tightrope stretched between the poles of pathos and the ridiculous. We shall succeed in not falling only if we step forward boldly and know not only what we are doing but also what we are up against in the making of a picture as well as in living in the world. (...) For the world, in its yawning impudence of death and the dance of blind eagerness, ambition, and noisy speechlessness, makes us look to art not, or not necessarily, to escape from the world but rather to learn how to take its measure.... There is a painting ["St. Vincent Ferrer Preaching"] joined to the Passion cycle in S. Polo which demonstrates as well as any paradox ever will how Giandomenico joined piety and irony in his religious art without curtailing the glory of either. He arrives, as it were, at a God-fearing irony. We see St. Vincent Ferrer preaching. He speaks so eloquently, so convincingly in praise of the divine truth, that light shines forth from him and angel's wings grow on his shoulders. Fascinated by the miracle but even more so by the saint's words, his audience sits spellbound at his feet; in the foreground, however, sits a youth, a fop perhaps, gorgeously dressed, with a singular smile on his face, his hand musingly poised to his cheek, who looks at us quizzically. He is the link between us and the miracle. "Can you believe it?" says the smile, and perhaps "I did not—and yes—how can you now not believe it, you need but look - as I did - for there it is!" It is, I think, the face of one who knows about the truth of the absurd and its inner logic. Credo quia absurdum: if it were not so, we could prove the existence of God by feeding data into a computer, and there would be many believers, whose faith, in turn, deserved but little credit. Needless to say, perhaps, the face that so speaks to us in laughter joined to wonder is a self-portrait.1 · 1. In S. Polo the painting of St. Vincent Ferrer Preaching hangs opposite a matching picture of The Finding of the True Cross. There is a beautiful young woman on the right who looks at us beseechingly and with her right hand points at the cross. Giovanni Domenico Tiepolo who looks out of St. Vincent Ferrer Preaching cannot help but see this lady and be affected by her earnest gesture. For a reproduction of the painting, see Maruz, G. D. Tiepolo, plate 22. Philipp P. Fehl is a professor in the department of art and design at the University of Illinois at Urbana-Champaign. He has edited Franciscus Junius: The Literature of Classical Art. His previous contribution to Critical Inquiry, "Turner's Classicism and the Problem of Periodization in the History of Art," appeared in the Autumn 1976 issue; the present essay was delivered in an earlier version at Stanford University in 1976 and is included in his collection of essays, Art and Mortality. His capricci, Birds with Titles, were exhibited in a one-man show at Kenyon College. (shrink)

This book presents an exhaustive study of the three 13-century discussions explicitly dealing with the notion of Significatio. The study aims to show that the three discussions emerge because of apparently opposite claims about the signification of words in the authoritative literature of the period. It also shows that the three discussions develop in the same direction - towards a unified use of the notion of signification, which keeps its explanatory role in semiotics, but loses its role in grammar and (...) logic. (shrink)

ABSTRACTThis article examines how a firm’s prior record on corporate social responsibility influences individual stakeholders’ perceptions of corporate hypocrisy in the wake of a corporate social irresponsibility event. Our research extends extant corporate hypocrisy literature by highlighting the role of individual stakeholders’ inferences about a genuine CSR motive in their judgments of corporate hypocrisy. This can serve to differentiate perceived corporate hypocrisy from inconsistency that arises because of a lack of ability and/or resources. Our research further identifies a source for (...) such perceptions: individual stakeholders’ perceptions of firm warmth generated by a firm’s prior record of CSR. In addition, we find that when CSR and CSI are in the same domains, it can strengthen perceptions of hypocrisy. This provides direct evidence to explain why markets react differently when CSR and CSI events occur in the same domain. (shrink)

This original article outlines a theoretical path and posterior critical analysis regarding two relevant matters in modern nursing: patterns of knowing in nursing and commodification contexts in contemporary health systems. The aim of our manuscript is to examine the development of basic and contextual nursing knowledge in commodified contexts. For this purpose, we outline a discussion and reflexive dialogue based on a literature search and our clinical experience. To lay the foundation for an informed discussion, we conducted a literature search (...) and selected relevant articles in English, Spanish, and Portuguese that included contents on patterns of knowing, commodification, and nursing published from 1978 to 2017. Globalization, commodification, and austerity measures seem to have negative effects on nursing. Work conditions are worsening, deteriorating nurse–patient relationships, and limiting reflection on practice. Nurses must develop knowledge to challenge and participate in institutional organization and public health policies. Development of nursing knowledge may be difficult to achieve in commodified environments. Consequently, therapeutic care relationships, healthcare services, and nurses' own health are compromised. However, by obtaining organizational, sociopolitical, and emancipatory knowledge, nurses can use strategies to adapt to or resist commodified contexts while constructing basic knowledge. (shrink)

While the importance of fostering individual taxpayers’ (hereafter taxpayers) trust in government to encourage tax compliance is widely acknowledged, how policy actions can increase trust in government remains unclear. Thus, the main purpose of our research is to see whether policy actions that signal government benevolence during a crisis can quickly increase trust in government, and its positive implications for tax compliance intentions. Another goal of our research is to see whether such a quick change of trust is driven by (...) emotions. To test this, we use the British COVID-19 Self-Employment Income Support Scheme (hereafter SEISS) as a natural experiment. Right after the SEISS was launched to the British public, we recruited a sample of 500 British self-employed taxpayers via Prolific. Our results suggest that receiving (vs. not receiving) government support increases trust in government and enhances tax compliance intentions. In addition, trust in government mediates the positive impact of receiving (vs. not receiving) government support on tax compliance intentions. More important, our results suggest that policy actions that signal government benevolence during a crisis can increase trust in government quickly because it is driven by taxpayers’ emotions such as gratitude. These results have important implications for governments to efficiently deal with the sharp rise in public debts caused by the COVID-19 pandemic. (shrink)

A mística, embora implique certa relação com o suprassensível, apresenta traços fenomenológicos comuns com a experiência sensível do belo e com a criação artística. Este artigo pretende examinar as imprecisas fronteiras entre a mística e a estética a partir de três autores do século XX, estudiosos de Plotino: Evelyn Underhill, Vladimir Jankélévitch e Juan David García Bacca. Primeiramente, será analisado o estatuto da sensibilidade, da beleza e da arte na espiritualidade de Underhill. Em seguida, será verificado de que modo o (...) campo da inefabilidade, ressaltado ao longo da obra de Jankélévitch e, em particular, em sua estética musical, garante a aproximação entre as duas áreas. Em terceiro lugar, será investigada a confluência do caminho místico e do caminho da Beleza na leitura feita por García Bacca do itinerário, prescrito por Plotino, rumo ao Transcendente. A título de conclusão, serão destacados pontos de convergência e de divergência entre os autores. Palavras-chave: Beleza. Arte. Inefabilidade. Transcendente. Neopla¬tonismo. (shrink)

This article discusses some aspects of the practice of complementary and traditional medicine in urban Mexico through a transcultural paradigm, hence it focuses on how medical knowledge are commodified as well as how a `travelling' medical knowledge acquires agency in a transculturation process. This study, while analysing different practices of Chinese and Japanese medicine, argues that oriental medicine is translated in at least two ways - a popular and a cosmopolitan form - that shape particular expressions of citizenship. The popular (...) form is carried out in low-income neighbourhoods and it focuses around a `Mexicanization' of oriental medicine and the reaffirmation of the popular as part of the national. Cosmopolitan medicine, on the other hand, is particularly practised in exclusive health spas and seeks to purge the popular out of the national and to incorporate `traditional' medicine as one of the multiple components of cosmopolitan consumption. The article argues that both popular and cosmopolitan expressions are important to understanding how complementary and oriental medicine have become not only part of a global market, but also part of a particular history of national and popular medical systems. (shrink)

It is hard to disagree with the idea of responsible innovation (henceforth, RI), as it enables policy-makers, scientists, technology developers, and the public to better understand and respond to the social, ethical, and policy challenges raised by new and emerging technologies. RI has gained prominence in policy agenda in Europe and the United States over the last few years. And, along with its rising importance in policy-making, there is also a burgeoning research literature on the topic. Given the historical context (...) of which RI emerges, it should not be surprising that the current discourse on RI is predominantly based on liberal democratic values. Yet, the bias towards liberal democratic values will inevitably limit the discussion of RI, especially in the cases where liberal democratic values are not taken for granted. As such, there is an urgent need to return to the normative foundation of RI, and to explore the notion of ‘responsible innovation’ from nonliberal democratic perspectives. Against this background, this paper seeks to demonstrate the problematic consequences of RI solely grounded on or justified by liberal democratic values. This paper will cast the argument in the form of a dilemma to be labelled as The Decent Nonliberal Peoples’ Dilemma and use it to illustrate the problems of the Western bias. (shrink)

Robots and other smart machines are increasingly interwoven into the social fabric of our society, with the area and scope of their application continuing to expand. As we become accustomed to interacting through and with robots, we also begin to supplement or replace existing human–human interactions with human–machine interactions. This article aims to discuss the impacts of the shift from human–human interactions to human–machine interactions in one facet of our self-constitution, i.e., morality. More specifically, it sets out to explore whether (...) and how the shift to human–machine interactions can affect our moral cultivation. I shall structure the article around what Shannon Vallor calls technology-driven moral deskilling, i.e., the phenomenon of technology negatively affecting individual moral cultivation, and shall also attempt to offer a Confucian response to the problem. I first elaborate in detail Vallor’s idea of technology-driven moral deskilling. Next, I discuss three paradigms of virtue acquisition identified by Nancy E. Snow, i.e., the “folk” paradigm, the skill-and-expertise paradigm, and the Confucian paradigm, and show how the Confucian paradigm can help us to respond to technology-driven moral deskilling. Finally, I introduce the idea of Confucian rituals (li) and argue for the ritualizing of machines as an answer to technology-driven moral deskilling. (shrink)

How do we measure happiness? Focusing on subjective measures as a proxy for welfare and well-being, this book finds ways to do that. Subjective measures have been used by psychologists, sociologists, political scientists, and, more recently, economists to answer a variety of scientifically and politically relevant questions. Van Praag, a pioneer in this field since 1971, and Ferrer-i-Carbonell present in this book a generally applicable methodology for the analysis of subjective satisfaction. Drawing on a range of surveys on people's (...) satisfaction with their jobs, income, housing, marriages, and government policy, among other areas of life, this book shows how satisfaction with life "as a whole" is an aggregate of these domain satisfactions. Using German, British, Dutch, and Russian data, the authors cover a wide range of topics, even some not usually considered part of economic study.The book makes a distinction between actual satisfaction levels and individual norms, and in this way complements Van Praag's earlier work within the Leyden School with his later work in "happiness research". Among the many topics covered, the authors discuss: individuals' memory and anticipation processes and the estimation of adaptation phenomena ; the effect of reference groups on income norms and satisfaction with income; the importance of climate for well-being, including the development of a climate-equivalence index; the trade-offs between chronic diseases and income when well-being is kept constant; the damage of aircraft noise on well-being; the construction of a new talent tax tariff; and inequality from a satisfaction perspective, including the definition of "satisfaction inequalities", a natural extension of income inequality and poverty.This groundbreaking book presents new and fruitful methodology that consitutes a welcome addition to the social sciences. (shrink)

In this article I present the analysis of the syncategorematic term ‘omnis’ in the commentaries on the Topics by the Parisian masters of Arts Boethius of Dacia and Radulphus Brito. I shall focus on the different relations between subject, predicate and particular instances that obtain in universally quantified statements, and in particular on the relations that obtain in universally quantified statements with an empty subject. I also attempt to highlight some continuities and ruptures with respect to this problem in its (...) 13th-century treatments, by comparing Boethius and Brito’s analyses with the earlier analyses put forth by Peter of Spain and William of Sherwood. (shrink)

The distinction between norms and norm-formulations commits legal theorists to treating legal norms as entities. In this article, I first explore the path from meaning to entities built by some analytical philosophers of language. Later, I present a set of problems produced by treating norms as entities. Whatever type of entities we deal with calls for a clear differentiation between the identification and individuation criteria of such entities. In the putative case of abstract entities, the differentiation collapses. By changing the (...) notions of the intension and extension of words by extensional and intensional aspects of what we talk about, I outline a methodological programme for Law and Legal Theory. That programme is based in the identification of normativity. (shrink)

In recent years, the European Union has advanced towards responsible and sustainable Artificial Intelligence (AI) research, development and innovation. While the Ethics Guidelines for Trustworthy AI released in 2019 and the AI Act in 2021 set the starting point for a European Ethical AI, there are still several challenges to translate such advances into the public debate, education and practical learning. This paper contributes towards closing this gap by reviewing the approaches that can be found in the existing literature and (...) by interviewing 11 experts across five countries to help define educational strategies, competencies and resources needed for the successful implementation of Trustworthy AI in Higher Education (HE) and to reach students from all disciplines. The findings are presented in the form of recommendations both for educators and policy incentives, translating the guidelines into HE teaching and practice, so that the next generation of young people can contribute to an ethical, safe and cutting-edge AI made in Europe. (shrink)

Desde el descubrimiento de los estímulos supernormales hasta nuestros días, la variabilidad de su finalidad se ha visto comprometida por los diferentes sectores o disciplinas que se han aprovechado de ellos. Han sido aplicados unas veces con resultado positivo y otro negativo para el ser humano, independientemente de su finalidad. En este escrito señalamos su uso en el campo estético en general y artístico en particular, analizando experiencias estéticas relacionadas con la publicidad, la redes sociales, el cine y, específicamente el (...) caso del porno y el belkitsch. Para esta consecución, hacemos uso de los resultados interdisciplinares de diversas investigaciones neurocientíficas, psicológicas, artístico-estéticas y hermenéuticas, así como de un empirismo pragmático y didáctico, aplicando esta ecuación a la explicación de nuestra hipótesis. Entendemos la transversalidad como la clave del procesamiento de cualquier experiencia en general y sobre todo estética. (shrink)

Edition of the commentary on Aristotle's De interpretatione by an anonymous Parisian master from the first half of the 13th century.