El artículo pretende explorar la línea de la pasividad —o redundancia— de la culpabilidad en el hombre. La cuestión existencial es la posibilidad de superación de la culpa. Así pues, se recorren y analizan los diversos momentos antropológicos generados por la culpa: el sentimiento de culpa y el arrepentimiento humano. Existe una experiencia privilegiada para la superación de la culpa: el perdón humano. Afrontamos finalmente el acto antropológico del perdón: sus posibilidades, su verdad y sus límites.

The starting premise of this paper is that business models can transform social reality—sometimes to an extreme. Then, building on the concept of “grand challenges,” we argue that such transformations can be either positive or negative in nature —even in the case of business models designed to improve value not only economically but environmentally and socially as well. To further our understanding of the negative aspects, we introduced two conceptual categories of business model: those for oppression or depletion and exclusionary (...) ones. We further argue that bringing the notion of grand challenges center-stage highlights four elements that can contribute to emerging research and inform practice on transformational business models. These elements are: participatory forms of architecture; multivocal inscriptions; scaffolding; and proximity. They are central components of what we name transformational business models. (shrink)

Social innovations are urgently needed as we confront complex social problems. As these social problems feature substantial interdependencies among multiple systems and actors, developing and implementing innovative solutions involve the re-negotiating of settled institutions or the building of new ones. In this introductory article, we introduce a stylized three-cycle model highlighting the institutional nature of social innovation efforts. The model conceptualizes social innovation processes as the product of agentic, relational, and situated dynamics in three interrelated cycles that operate at the (...) micro, meso, and macro levels of analysis. The five papers included in this special issue address one or more of these cycles. We draw on these papers and the model to stimulate and offer guidance to future conversations on social innovations from an institutional theory perspective. (shrink)

Este artículo presenta una reflexión sobre dos componentes de la Educación Inclusiva apoyada en la investigación a nivel internacional. En primer lugar, su condición sincrónica, aquí especificada como comunitaria, por la que la actividad de los centros educativos no se entiende como aislada, sino en complicidad con la comunidad en que se ubican. Se describen tanto las estrategias que favorecen la inclusión dentro del aula, de acuerdo con el currículo general, como la necesidad de establecer una red de apoyos con (...) los recursos disponibles en la comunidad. Se pone un énfasis especial en las situaciones de gran diversidad entre los niveles de aprendizaje del alumnado, argumentando que una visión progresiva del aprendizaje permite todos compartan contenidos y actividades, aunque varíen los objeticos. En segundo lugar, reflexionamos sobre la condición diacrónica de la inclusión, aquí especificada como longitudinal, por la que todo proceso inclusivo debe tender a la inclusión social, contemplando las diferentes etapas vitales. Se concluye detectando el incremento de barreras para la inclusión a medida que se avanza en dichas etapas, la necesidad que desde las primeras se tenga en cuenta esta perspectiva longitudinal y que se coordinen las políticas educativas y sociales para conseguir una plena inclusión. (shrink)

Morin argues that fully fledged ideography is hindered by a problem of standardization. In general, the argument makes a great deal of sense, but we find that it is easier to grasp if, unlike the author, we consider ideography a language – one whose symbols (graphs) are not as effortless to produce as those of spoken and sign languages (phones, gestures).

El més gran dels pensadors i el més petit dels homes”; amb aquestes paraules va referir-se Gadamer d'una manera molt punyent a la desconcertant figura del seu mestre, Martin Heidegger. L’autor d’Ésser i temps ens ha deixat en herència no només una obra filosòfica capaç d’exercir una grandíssima influència, sinó també el repte d’interpretar la tensió entre vida i pensament. Hem de creure que cal una gran vida per tal que hi hagi un gran pensament? O hem d’admetre que no (...) hi ha cap relació entre una cosa i l’altra i, per tant, que un gran pensador pot adherir-se de forma entusiasta a un dels règims polítics més abjectes de la història d’Europa sense comprometre la qualitat de la seva producció filosòfica? Heidegger és segurament un exponent d'una Europa contradictòria i angoixant: no només un representant excepcional de la millor tradició filosòfica, sinó també de les grans bogeries i pors del segle XX. (shrink)

v. 1. L'estudiant. Vida oculta.--v. 2. Cicle apologètic i social. Cicle polític i filosófic.--v. 3. Documents balmesians.

La publicación de los primeros Cuadernos negros invita a una relectura de la trayectoria de Heidegger en algunos aspectos fundamentales de su obra previa a 1931. En una primera parte del artículo nos centramos en aspectos fundamentales del recorrido vital y filosófico de Heidegger, muy especialmente en la amplitud y el significado de su ruptura con el catolicismo como elemento que condiciona su sentimiento de indigencia y la necesidad de un preguntar fundamental. En la segunda parte, centramos nuestra atención en (...) textos de los Cuadernos negros correspondientes a los años de 1931 a 1933 para comprobar en qué sentido Heidegger vive en momentos cruciales de su vida bajo la influencia de lo que él llama seísmos subterráneos. El sentimiento de soledad en incomprensión que vive Heidegger se muestra en el hecho que, según él, nadie ha entendido Ser y tiempo. (shrink)

La nueva era mediática en la que vivimos ha vuelto a una producción cultural compartida, sobre la base de una nueva supremacía del “medium” por encima de la conciencia individual.

Background:Moral courage is defined as courage to act according to one’s own ethical values and principles even at the risk of negative consequences for the individual. In a complex nursing practice, ethical considerations are integral. Moral courage is needed throughout nurses’ career.Aim:To analyse graduating nursing students’ moral courage and the factors associated with it in six European countries.Research design:A cross-sectional design, using a structured questionnaire, as part of a larger international ProCompNurse study. In the questionnaire, moral courage was assessed with (...) a single question (visual analogue scale 0–100), the questionnaire also covered several background variables.Participants and research context:The sample comprised graduating nursing students (n = 1796) from all participating countries. To get a comprehensive view about graduating nursing students’ moral courage, the views of nurse managers (n = 538) and patients (n = 1327) from the same units in which the graduating nursing students practised were also explored, with parallel questionnaires.Ethical considerations:Ethical approvals and research permissions were obtained according to national standards in every country and all participants gave their informed consent.Results:The mean of graduating nursing students’ self-assessed moral courage was 77.8 (standard deviation 17.0; on a 0–100 scale), with statistically significant differences between countries. Higher moral courage was associated with many factors, especially the level of professional competence. The managers assessed the graduating nursing students’ moral courage lower (66.5; standard deviation 18.4) and the patients slightly higher (80.6; standard deviation 19.4) than the graduating nursing students themselves.Discussion and conclusions:In all countries, the graduating nursing students’ moral courage was assessed as rather high, with differences between countries and populations. These differences and associations between moral courage and ethics education require further research. (shrink)

Al llibre ¿Què ens fa humans? (2022), Salvador Macip explora la pregunta del títol a través d’un diàleg fructífer entre la ciència i la filosofia. Ara bé, Macip diu que no està interessat en tota la filosofia, sinó només en «la part de la filosofia que ha aplicat el mètode científic » (p. 159). A quina part de la filosofia fa referència exactament? Repassarem les idees principals del llibre de Macip fent especial esment dels filòsofs que es mencionen. Així, podrem (...) tenir una idea més precisa de quina mena de filosofia és la que interessa a Macip. També revisarem breument les referències artístiques incloses al llibre de Macip, ja que el mateix autor afirma que «ciència i art no s’haurien de veure com dues entitats separades (i gairebé antagòniques) […], sinó com components del mateix concepte, el de la cultura humana» (p. 35). (shrink)

Communicative interactions across different species have so far received relatively little attention from cognitive or behavioral scientists. Most research in this area views the process of communication as the adaptive interaction of manipulative signalers and information-assessing receivers. This paper discusses some shortcomings of the information/influence model of communication, particularly in the empirical study of interspecific communicative interactions. It then presents an alternative theoretical model, based on recent contributions in psycholinguistics and semiotics. The semiotic alignment model views communication as a dynamic (...) process of joint semiosis resulting in the alignment of the interactants’ own-worlds (Umwelten). It is argued that this model can improve our understanding of communicative interactions between heterospecifics and provide the basis for future work in the empirical study of interspecific communication. (shrink)

While research on question–answer sequences has yielded important insights into the structures of responses and the actions they implement, the advising literature has illuminated how advice-giving may be resisted or avoided in certain institutional contexts. In this study, we examine the audio-recorded Q&A sections of applicant webinars delivered by a major philanthropic foundation in the United States, with a particular focus on the foundation representatives’ complex responses to audience members’ yes–no questions that seek specificity. Within a conversation analytic framework, we (...) show how the practice of going general is engaged to manage the demands of being helpful to the individual questioner without appearing to guarantee a particular outcome while foregrounding the foundation’s principles and priorities for the broader audience. Findings of this study may be useful for formulating recommendations for foundation representatives tasked with communicating effectively with potential grantees. (shrink)

The origin of Modernity is a problem often neglected in current debate, and several landmarks are often suggested, such as the new science, the Renaissance, Descartes philosophical approach or the Illustration. In this paper it is suggested that the roots of Modernity could pre-date those conventional landmarks, and could be found in the great political and cultural conflicts that occurred in Europe in the Low Middle Age.

Theoretical and empirical contributions to the understanding of communicative interactions between heterospecifics are scarce and tend to apply a monological model of communication that focuses on the transfer of information from signallers to receivers. This study relies on an alternative model of communication, semiotic alignment, which sees communicative interaction as a dialogical process of joint semiosis resulting in the alignment of the interactants’ own-worlds. We conducted an experiment where dyads composed of an elephant instruction-giver and a human instruction-receiver needed to (...) engage in dynamic and interactive communication in order to solve a cooperative object-choice task. Our results showed that dyads were able to solve the task well above chance levels. Moreover, cross-recurrence analysis revealed that interactants were synchronizing referential indexical gestures throughout the experiment. However, we were not able to confirm a direct correlation between joint deixis and experimental outcomes, presumably because these outcomes are dependent on other forms of joint semiosis not analysed in this study. (shrink)

Communicative interactions across different species have so far received relatively little attention from cognitive or behavioral scientists. Most research in this area views the process of communication as the adaptive interaction of manipulative signalers and information-assessing receivers. This paper discusses some shortcomings of the information/influence model of communication, particularly in the empirical study of interspecific communicative interactions. It then presents an alternative theoretical model, based on recent contributions in psycholinguistics and semiotics. The semiotic alignment model views communication as a dynamic (...) process of joint semiosis resulting in the alignment of the interactants’ own-worlds (Umwelten). It is argued that this model can improve our understanding of communicative interactions between heterospecifics and provide the basis for future work in the empirical study of interspecific communication. (shrink)

Qualsevol que es llegeixi aquest llibre s'adonarà que molts d'aquests mites amb els quals ens han promès la felicitat no són ni tan sòlids, ni tan certs, ni tan "progres" com sembla. Amb lúcida ironia, Ignasi Riera reflexiona sobre algunes de les qüestions que actualment saturen els mitjans de comunicació i que, com a polític i periodista, l'han preocupat al llarg de la seva vida: la idealització del món rural, l'obsessió per la salut, però també el maniqueisme de certes (...) actituds pseudodemocràtiques, les paradoxes de la societat del benestar o el fals esquerrisme. La crítica de fons és doblement interessant: marcada pel to satíric i desenfadat que el caracteritza, Riera ens proposa la deconstrucció d'un concepte viciat com és el de la felicitat, enganyós, mercantil i utilitari, i d'aquestes formes de pensament dirigit que, segons ens diuen alguns, són el camí per arribar-hi. La conclusió és clara: els que pretenem lluitar contra la felicitat, hem de canviar de sentit tota la nostra vida així com el conjunt de les nostres creences: tirar al foc moltes de les que semblen veritats eternes.IGNASI RIERA, escriptor, articulista, comentarista radiofònic i polític, ha conreat tots els gèneres literaris. Ha estat guardonat amb els premis Octubre, Ramon Llull i Pere Quart d'Humor i Sàtira. És autor de llibres de narrativa breu, de novel·les, de pamflets, dels llibres de no ficció: El meu oncle Pere Quart, Un patriota exemplar, Els catalans de Franco, Viatgers de Barcelona, Jordi Pujol. Llums i ombres ; de la biografia, Lluís Llach: companys no és això i de Llibre d'hores del ben menjar. A Edicions 62 ha publicat: Pàries, sindicalistes, demagogs, Diccionari de la Cuina Catalana i Un català a Madrid. (shrink)

Joaquín M. Fuster is an eminent cognitive neuroscientist whose research over the last five decades has made fundamental contributions to our understanding of the neural structures underlying cognition and behaviour. This book provides his view on the eternal question of whether we have free will. Based on his seminal work on the functions of the prefrontal cortex in decision-making, planning, creativity, working memory, and language, Professor Fuster argues that the liberty or freedom to choose between alternatives is a (...) function of the cerebral cortex, under prefrontal control, in its reciprocal interaction with the environment. Freedom is therefore inseparable from that circular relationship. The Neuroscience of Freedom and Creativity is a fascinating inquiry into the cerebral foundation of our ability to choose between alternative actions and to freely lead creative plans to their goal. (shrink)

Three approximations to the understanding of nonhuman animals are discussed. Ethologists and philosophers of mind, guided by an objectifying model of cognition, have not enquired about the being-in-the-world of animals and their meaning. The continental tradition has been asking the right questions, but has not given adequate answers, as ontological discourse remains tied up with logocentrism. Kafka’s animal fictions are presented as an example of how the human logos can be attentive to the worlds of other animals and allow them (...) to manifest themselves in their own being, an attitude defined as imaginary attentiveness. (shrink)

Three approximations to the understanding of nonhuman animals are discussed. Ethologists and philosophers of mind, guided by an objectifying model of cognition, have not enquired about the being-in-the-world of animals and their meaning. The continental tradition has been asking the right questions, but has not given adequate answers, as ontological discourse remains tied up with logocentrism. Kafka’s animal fictions are presented as an example of how the human logos can be attentive to the worlds of other animals and allow them (...) to manifest themselves in their own being, an attitude defined as imaginary attentiveness. (shrink)

Attention-deficit hyperactivity disorder is one of the most common neurodevelopmental disorders in children and adolescents. People who have this disorder are characterized by presenting difficulties in the processes of sustained attention, being very active, and having poor control of their impulses. Despite the high prevalence of this disorder and the existence of various tests used for its diagnosis, few data are available regarding the usefulness and diagnostic validity of these tools. Given the difficulties that these subjects present in executive functions, (...) the aim of this study was to evaluate whether the Neuropsychological Assessment of Executive Functions battery for Children allows to establish specific profiles of executive performance for people with attention-deficit hyperactivity disorder. The sample was made up of 197 participants of both sexes, aged between 6 and 12 years age. A nonexperimental design was followed, using a comparative descriptive study method. The results indicated that the scales of phonological fluency, color path, rings, and interference are the most associated with the diagnosis of ADHD, providing data on inhibition, mental flexibility, sustained and selective attention, planning, verbal fluency, and working memory, among others. The practical implication of these results is in line with providing support in the clinical diagnosis that is carried out in children’s mental health units. In addition, the ENFEN tool can be valued as a suitable psychometric instrument in the psychoeducational field, helping professionals in a school environment to be more aware of the areas of cognitive development in which a student diagnosed with ADHD will have more difficulties and, in doing so, providing more adjusted and effective psychopedagogical measures when it comes to supporting students in their adaptation to the school environment. (shrink)

Most of us create and use a panoply of non-sentential representations throughout our ordinary lives: we regularly use maps to navigate, charts to keep track of complex patterns of data, and diagrams to visualize logical and causal relations among states of affairs. But philosophers typically pay little attention to such representations, focusing almost exclusively on language instead. In particular, when theorizing about the mind, many philosophers assume that there is a very tight mapping between language and thought. Some analyze utterances (...) as the outer vocalizations of inner thoughts (e.g. Grice 1957, Devitt 2005), while others treat thought as a form of inner speech (e.g. Sellars 1956/1997, Carruthers 2002). But even philosophers who take no stand on the relative priority of language and thought still tend to individuate mental states in terms of the sentences we use to ascribe them. Indeed, Dummett (1993) claims that it is constitutive of analytic philosophy that it approaches the mind by way of language. In many ways, this linguistic model is salutary. Our thoughts are often intimately intertwined with their linguistic expression, and public language does provide a comparatively tractable proxy for, and a window into, the messier realm of thought. However, an exclusive focus on thought as it is expressed in language threatens to leave other sorts of thought unexplained, or even to blind us to their possibility. In particular, many cognitive ethologists and psychologists find it useful to talk about humans, chimpanzees, birds, rats, and even bees as employing cognitive maps. We need to make sense of this way of talking about minds as well as more familiar sentential descriptions. In what follows, I investigate the theoretical and practical possibility of non-sentential thought. Ultimately, I am most interested in the contours of distinctively human thought: what forms does human thought take, and how do those different forms interact? How does human thought compare with that of other animals? In this essay, however, I focus on a narrower and more basic theoretical question: could thought occur in maps? Many philosophers are convinced that in some important sense, thought per se must be language-like.. (shrink)

Neonatal mortality during the first week of life, corresponding to the years 19750·023 per year. This decline cannot be explained by an increase in the mean birth weight (MBW=23440·835−10·107 g per year). From the most frequent of the causes of death to the least were: congenital anomalies, preterm born or low birth weight, respiratory problems, pregnancy difficulties, hypoxaemia/asphyxia, delivery difficulties and infectious diseases. This sequence changed when the specific age at death was considered. The NMR descended evenly for both sexes (...) for the causes indicated above, except for preterm born or low birth weight, in which the male mortality decrease was greater since its rate was more elevated at the beginning of the period studied. For all the causes listed, NMR was more elevated both in urban areas and for males. Early neonatal mortality (first 24 hours) was higher for pregnancy difficulties, preterm born or low birth weight, congenital anomalies and hypoxaemia/asphyxia. (shrink)

Medium-sized language communities face competition between local and global languages such as Spanish, Russian, French and, above all, English. The various regions of Spain where Catalan is spoken, Denmark, the Czech Republic, and Lithuania show how their medium-sized languages (a term used to distinguish them as much from minority codes as from more widely-spoken codes) coexist alongside or struggle with their big brothers in multilingual families. This comparative analysis offers unique insight into language contact in present-day Europe.

El presente texto busca desarrollar una reflexión filosófica respecto de las posibles relaciones entre la noción de identidad y las formas de gobierno contemporáneas. A partir de un breve análisis sobre los principales desarrollos de la noción, se busca tensionar el campo de comprensión habitual y plantear un determinado modo en que esta puede pensarse como un engranaje epistemológico-ético respecto de los modos en que los individuos son llamados a nombrarse y reconocerse dentro de los límites impuestos por una cartografía (...) política. La tesis que sostiene este escrito dice relación con que la categoría de individuo moderno no es sostenible sin una adscripción a un orden de los nombres que tiende al autogobierno en base a la apelación de un ideal ético de correspondencia consigo mismo. (shrink)

To attribute confusion to someone is to take up a paternalistic stance in evaluating his reasoning.

Traditional theories of sarcasm treat it as a case of a speaker's meaning the opposite of what she says. Recently, 'expressivists' have argued that sarcasm is not a type of speaker meaning at all, but merely the expression of a dissociative attitude toward an evoked thought or perspective. I argue that we should analyze sarcasm in terms of meaning inversion, as the traditional theory does; but that we need to construe 'meaning' more broadly, to include illocutionary force and evaluative attitudes (...) as well as propositional content. I distinguish four subclasses of sarcasm, individuated in terms of the target of inversion. Three of these classes raise serious challenges for a standard implicature analysis. (shrink)

Metaphors are powerful communicative tools because they produce ”framing effects’. These effects are especially palpable when the metaphor is an insult that denigrates the hearer or someone he cares about. In such cases, just comprehending the metaphor produces a kind of ”complicity’ that cannot easily be undone by denying the speaker’s claim. Several theorists have taken this to show that metaphors are engaged in a different line of work from ordinary communication. Against this, I argue that metaphorical insults are rhetorically (...) powerful because they combine perspectives, presupposition, and pragmatics in the service of speech acts with assertoric force. (shrink)

Recently, philosophers have discovered that they have a lot to learn from, or at least to ponder about, fiction. Many metaphysicians are attracted to fiction as a model for our talk about purported objects and properties, such as numbers, morality, and possible worlds, without embracing a robust Platonist ontology. In addition, a growing group of philosophers of mind are interested in the implications of our engagement with fiction for our understanding of the mind and emotions: If I don’t believe that (...) Anna Karenina exists, can I really pity her, or hope or desire that she extricate herself from her tragic situation? And why is there no “morality fiction,” analogous to science fiction? I suspect that philosophers have been especially comfortable thinking about fiction because it seems, at least prima facie, to employ the imagination in a way that conforms to a standard model of the mind. Specifically, contemporary philosophers tend to think of imagination as a form of mental pretense. Mental pretense can take two main forms: a cognitive attitude of supposing a set of propositions to be true (make-believe) or else an experiential state of imaging a scenario as if it were before one (imaging). Much of our pretense intertwines the cognitive and experiential modalities, of course. But both share a crucial common feature: all of one’s imaginative effort is invested in pretending that certain contents obtain. In this sense, we can understand imagination as the “offline” simulation of actual beliefs and perceptions (and perhaps other attitudes as well), where we analyze these in the normal way, as states individuated by their attitude and representational content. While I share the burgeoning interest in fiction, I want to suggest that we also have a lot to learn from poetry, and in particular from poetic metaphor. I will argue.. (shrink)

Everyone has mistaken one thing for another, such as a stranger for an acquaintance. A person who has mistaken two things, Joseph Camp argues, even on a massive scale, is still capable of logical thought. In order to make that idea precise, one needs a logic of confused thought that is blind to the distinction between the objects that have been confused. Confused thought and language cannot be characterized as true or false even though reasoning conducted in such language (...) can be classified as valid or invalid. To the extent that philosophers have addressed this issue at all, they take it for granted that confusion is a kind of ambiguity. Camp rejects this notion; his fundamental claim is that confusion is not a mental state. To attribute confusion to someone is to take up a paternalistic stance in evaluating his reasoning. Camp proposes a novel characterization of confusion, and then demonstrates its fruitfulness with several applications in the history of philosophy and the history of science. (shrink)

Does thought precede language, or the other way around? How does having a language affect our thoughts? Who has a language, and who can think? These questions have traditionally been addressed by philosophers, especially by rationalists concerned to identify the essential difference between humans and other animals. More recently, theorists in cognitive science, evolutionary biology, and developmental psychology have been asking these questions in more empirically grounded ways. At its best, this confluence of philosophy and science promises to blend the (...) respective strengths of each discipline, bringing abstract theory to bear on reality in a principled and focused way. At its worst, it risks degenerating into a war of words, with each side employing key expressions in its own idiosyncratic way – or worse, contaminating empirical research with a priori dogmas inherited from outmoded philosophical worldviews. In Baboon Metaphysics (2007), Dorothy Cheney and Robert Seyfarth offer an analysis of baboon cognition that promises to exemplify the very best interaction of philosophical theory and empirical research. They argue that baboons have a language of thought: a language-like representational medium, which supports the sophisticated cognitive abilities required to negotiate their complex social environment. This claim is intended to be surprising in its own right, and also to shed light on the evolution of spoken language. Because our own ancestors likely lived in a similarly complex social environment, Cheney and Seyfarth propose that the earliest humans also developed language first as a cognitive medium, and that spoken language evolved as a means to express those thoughts. There are two potential difficulties here. First, ‘Language of Thought’ (LOT) is a term of art, with much associated theoretical baggage and often comparatively little careful exposition. Thus, evaluating the claim requires getting clearer about just what LOT implies in this context.. (shrink)