The iconoclastic Brazilian anthropologist and theoretician Eduardo Viveiros de Castro, well known in his discipline for helping initiate its “ontological turn,” offers a vision of anthropology as “the practice of the permanent decolonization of thought.” After showing that Amazonian and other Amerindian groups inhabit a radically different conceptual universe than ours—in which nature and culture, human and nonhuman, subject and object are conceived in terms that reverse our own—he presents the case for anthropology as the study of such “other” (...) metaphysical schemes, and as the corresponding critique of the concepts imposed on them by the human sciences. Along the way, he spells out the consequences of this anthropology for thinking in general via a major reassessment of the work of Claude Lévi-Strauss, arguments for the continued relevance of Deleuze and Guattari, dialogues with the work of Philippe Descola, Bruno Latour, and Marilyn Strathern, and inventive treatments of problems of ontology, translation, and transformation. Bold, unexpected, and profound, Cannibal Metaphysics is one of the chief works marking anthropology's current return to the theoretical center stage. (shrink)

This paper takes the view that compensated donation and altruism are not incompatible. In particular, it holds that the arguments against giving compensation stand on weak rational grounds: the charge that compensation fosters “commodification” has neither been specific enough to account for different types of monetary transactions nor sufficiently grounded in reality to be rationally convincing; although altruism is commendable, organ donors should not be compelled to act purely on the basis of altruistic motivations, especially if there are good reasons (...) to believe that significantly more lives can be saved and enhanced if incentives are put in place, and offering compensation for organs does not necessarily lead to exploitation—on the contrary, it may be regarded as a necessity in efforts to minimise the level of exploitation that already exists in current organ procurement systems. (shrink)

Apoio: Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) – Brasil – Código de Financiamento 001 Filosofia, educação a descolonização epistêmica do saber Resumo: O artigo pretende abordar as possíveis contribuições da filosofia latino-americana e das filosofias e pedagogias indígenas na descolonização epistêmica do saber. Para tanto, investiga o trabalho de libertação da filosofia proposto Enrique Dussel e Raúl Fornet-Bettancourt, bem como a noção de colonialidade do saber, pensada por diferentes teóricos da concepção decolonial. Identifica-se a necessidade de compreender (...) o Outro a partir dele mesmo como matriz de um processo decolonizador, e por isso propomos a leitura do trabalho do autor, filósofo e educador indígena Daniel Munduruku, a fim de identificar aspectos que nos ajudem a empreender um trabalho de reconfiguração e descolonização epistemológica. Palavras chave: Filosofia indígena, Pedagogias decoloniais, Colonialidade do saber. Philosophy, education and the epistemic decolonization of knowledge Abstract: The article intends to approach the possible contributions of Latin American philosophy and indigenous philosophies and pedagogies for the epistemic decolonization of knowledge. To this end, we investigates the work of liberating philosophy proposed by Enrique Dussel and Raúl Fornet-Bettancourt, as well as the notion of coloniality of knowledge, thought by different theorists of the decolonial conception. The need to understand the other from himself is identified as the matrix of a decolonizing process, and for this reason we propose the reading of the work of the author, philosopher and indigenous educator Daniel Munduruku, in order to identify aspects that help us to undertake a work of epistemological reconfiguration and decolonization. Key-words: Indigenous philosophy, Decolonial pedagogies, Cooloniality of knowledge. Filosofía, educación y descolonización epistémica del conocimiento Resumen: El artículo pretende abordar los posibles aportes de la filosofía latinoamericana y las filosofías y pedagogías indígenas en la descolonización epistémica del conocimiento. Para ello, investiga el trabajo de filosofía liberadora propuesto por Enrique Dussel y Raúl Fornet-Bettancourt, así como la noción de colonialidad del conocimiento, pensada por diferentes teóricos de la concepción descolonial. La necesidad de comprender al otro desde sí mismo se identifica como la matriz de un proceso descolonizador, por lo que proponemos la lectura de la obra del autor, filósofo y educador indígena Daniel Munduruku, a fin de identificar aspectos que nos ayuden a emprender un trabajo. de reconfiguración y descolonización epistemológica. Palabras clave: Filosofía indígena, Pedagogías decoloniales, Colonialidad del saber. Data de registro: 08/01/2021 Data de aceite: 28/04/2021. (shrink)

A proposal to allow prisoners to save their lives or to be eligible for commutation of sentence by donating kidneys for transplantation has been a subject of controversy in the Philippines. Notwithstanding the vulnerabilities associated with imprisonment, there are good reasons for allowing organ donations by prisoners. Under certain conditions, such donations can be very beneficial not only to the recipients but to the prisoners themselves. While protection needs to be given to avoid coercion and exploitation, overprotection has to be (...) avoided. The prohibition on the involvement of prisoners in organ transplantation constitutes unjustified overprotection. Under certain conditions, prisoners can make genuinely independent decisions. When it can be reasonably ascertained that they are able to decide freely, society should recognise an obligation to help them implement their decisions, such as when they intend to donate an organ as a way of asserting their religious faith and performing a sacrifice in atonement for their sins. (shrink)

Economic and social activities are undergoing radical changes, which can be labelled as ‘knowledge economy and/or society’. In this sense, intellectual capital, or knowledge assets, as the fourth factor of production, is replacing the other ones – job, land and capital. This article tries to offer the origins and nature of the firm’s IC that can be labelled as ‘An Intellectual Capital-Based View of the Firm Competition’. This framework tries to highlight the strategic role of different intangible assets like talented (...) and committed workers, cultural values, or long-term relationships among the firm and its stakeholders – customers, allies, suppliers and society in general – in gaining and sustaining competitive advantages, being the management of IC a key issue in the management agenda. (shrink)

In September 2018, a controversial judicial sentence concerning sexual violence caused a public outcry in Portugal. The court decision invoked the alleged environment of mutual seduction, the use of much alcohol consumption, and the lack of serious injuries to justify the suspended penalty. Stemming from the idea that understandings of what journalism is and what it should be are profoundly ideological and that notions of what it means to be and to behave like a woman and as a man have (...) been developed based on shifting realities within generalised patriarchal structures, this article intends to critically analyse the news media coverage of the controversial judicial sentence on this rape case in Portugal exploring the implications objective-based journalism entails for gender equality. As such, it will identify the shortcomings of objectivity and its leeway when covering sexual violence exploring how objective-based journalism provides room to negotiate practices, norms, identities, and meanings concerning sexual violence, particularly rape and rape myths, and questioning whether a margin of maneuvre is enough to deconstruct patriarchal assumptions of feminity, masculinity and sexuality. (shrink)

Résumé Comment peut-on être occidental? Les Amérindiens ne connaissent pas notre dualisme nature-culture, et ils s’en passent fort bien. Ils pensent et vivent la continuité.

RESUMEN La mecánica de Newton fue considerada durante siglos y de manera virtualmente universal como el modelo absoluto del conocimiento científico. Sin embargo, durante el siglo XX, los desarrollos en física suscitaron la necesidad de ampliar el marco conceptual y teórico en torno a aspectos fundamentales como el poder predictivo de los modelos científicos o el rol del observador en la descripción de los fenómenos físicos; esto, a su vez, revitalizó el antiguo debate entre el determinismo y el indeterminismo. En (...) la actualidad, la discusión disciplinaria, lejos de alcanzar un consenso, ha dado lugar a nuevos tipos de preguntas que reflejan un cambio en lo que Cassirer llama el ideal de conocimiento. A partir de una síntesis histórica del debate de las últimas décadas, el presente artículo busca señalar algunas perspectivas contemporáneas del indeterminismo en ciencia. ABSTRACT Newtonian mechanics was for centuries virtually universally regarded as the absolute model of scientific knowledge. However, during the 20th century, developments in physics prompted the need to broaden the conceptual and theoretical framework around fundamental issues such as the predictive power of scientific models or the role of the observer in the description of physical phenomena; this in turn revitalised the long-standing debate between determinism and indeterminism. Today, the disciplinary discussion, far from reaching a consensus, has given rise to new kinds of questions that reflect a change in what Cassirer calls the ideal of knowledge. From a historical synthesis of the debate of the last decades, the present article seeks to point out some contemporary perspectives on indeterminism in science. (shrink)

Despite the unquestionable importance of technological progress in twenty-first-century society, the decision by many political leaders worldwide to treat natural sciences as an almost exclusive priority betrays a terrible misconception of the complexity of the contemporary world. As the Renaissance cannot be reduced to Copernicus’s or Galileo’s brilliant contributions, or Enlightenment to the works of such giants as Newton and Cavendish, contemporary society will hardly be remembered as just a series of amazing software and gadget updates. There are three categories (...) of questions today that only humanities are prone to answer. The first one, exploring the relations between subject and object mediated by the meaning of “property”, ultimately concerns the discussion between legality and legitimacy. Not long ago, teenagers were still being sued by the giants of the Entertainment Industry for downloading songs, and the practice of mash-ups or remixing even now arouses huge polemics. The second one, focused on the self-representations of the subject, concerns the changing meanings (and representations) of identity and cultural borders in a globalizing world. Finally, the inter-subjective interactions are the centre of the political tensions between democracy and demagogy, two opposed categories that have often been presented as hardly distinguishable from each other. (shrink)

In this dialogue with Yuk Hui, Eduardo Viveiros de Castro discusses his work on the Amerindian perspectivism, multinaturalism; the relation between nature, culture and technics in his ethnographic studies; as well as the necessity of a non-anthropocentric definition of technology. He also discusses a haunting futurism of ecological crisis and automation of the Anthropocene, and explores a “strategic primitivism” as survival tool.

Este artículo se integra en una investigación general cuyo objeto es desvelar la discrepancia teórica fundamental entre la ontología y el psicoanálisis. Este artículo en concreto trata de explicar el modelo de estructura planteado por Gilles Deleuze en su ontología a partir de algunos de los mecanismos que Sigmund Freud descubre en la forma de represión específica de una de las configuraciones patológicas más comunes de la subjetividad, la neurosis obsesiva, tal y como la describe en el caso clínico «El (...) hombre de las ratas». (shrink)

O embate do encontro: o currículo cultural da educação física como lugar de conflitos Resumo: Neste artigo, tenciona-se aproximar, problematizar e refletir sobre a relação entre duas divindades gregas: Dionísio e Apolo - e o Currículo Cultural da Educação Física. Buscamos amparo metodológico na criação filosófico conceitual, pois sua utilização pode redesenhar relações estabelecidas e permitir jogar com elementos distintos e, inicialmente, não aproximáveis. Influenciados por Dionísio, ao final, trazemos duas criações pedagógicas a fim de transgredir os limites dados pelo (...) "excesso de Apolo" na escrita acadêmica.Palavras-chave: Educação Física; Currículo Cultural; Filosofia. The fight of the meeting: the curriculum of physical education as a place of conflicts: In this article, we intend to approximate the relationship between two Greek deities: Dionysus and Apollo - and the Cultural Curriculum of Physical Education. We seek methodological support in the conceptual philosophical creation, as its use can redesign established relationships and allow us to play with different and, initially, not approximable elements. Influenced by Dionísio, at the end, we bring two pedagogical creations in order to transgress the limits given by the "excess of Apollo" in academic writing.Keywords: Physical Education; Cultural Curriculum; Philosophy. La lucha de la reunión: el currículo cultural de la educación física como lugar de conflictos Resumén: En este artículo, tenemos la intención de aproximar la relación entre dos deidades griegas: Dioniso y Apolo, y el Currículo Cultural de Educación Física. Buscamos apoyo metodológico en la creación filosófica conceptual, ya que su uso puede rediseñar las relaciones establecidas y nos permite jugar con elementos diferentes e, inicialmente, no aproximables. Influenciado por Dionísio, al final, traemos dos creaciones pedagógicas para transgredir los límites dados por el "exceso de Apolo" en la escritura académica.Palabras clave: Educación Física; Curriculum Cultural; Filosofia Data de registro: 02/03/2020Data de aceite: 05/08/2020. (shrink)

Careful reading of John Dewey’s The Public and its Problems reveals a weak point at the stage when a given public became self-aware and proceeded to seek representation in the institutions of the state. Aside from a general emphasis on art and science, Dewey’s political theory offered no concrete discussion of the means suitable for this phase of the democratic process. Furthermore, the dichotomy between violence and the peaceful means of art and science left no space for the affirmation of (...) nonviolence – the method most capable of amplifying democracy during the decade following Dewey’s death. Accordingly, the article hypothesizes a novel rendition of nonviolence from the standpoint of Dewey’s understanding of art as social inquiry, compares it with Martin Luther King Jr.’s theory and practice of nonviolent dramatization, and ends by presenting a Deweyan reading of the civil rights movement in terms of the framework contained in The Public and its Problems. (shrink)

En este artículo me gustaría concentrarme en al forma de tratar el problema de Benacerraf respecto de la inaccesibilidad de los objetos abstractos. Este es el principio (llamado FBP por Balaguer) que caracteriza a los objetos por axiomas de una teoría de la existencia consistente. Analizo los argume..

Resumen Este artículo analiza si en la teoría de los cuatro ethe de la modernidad capitalista, desarrollada por Bolívar Echeverría, no está contenida una debilidad de principio. Se trata de saber si para arribar a sus más altas aportaciones, esta teoría no termina pagando un precio que debiera dar que pensar. ¿Acaso renuncia a la crítica de la ideología, por lo menos en la radicalidad realizada por los autores de la Teoría crítica, inspirados en este punto originalmente por Georg Lukács?This (...) article is analyzing if in the theory of the four ethe of capitalist modernity, developed by Bolívar Echeverría, isn’t included a basic weakness. It is about understanding if for to arrive to its highest contributions, this theory is not paying a too high prize. Does it possibly renounce to the critique of ideology, at least in the radicality fulfilled by the authors of Critical theory, inspired in this point originally by Georg Lukács? (shrink)

Disasters and public health emergencies raise a variety of ethical dilemmas, often including those that require balancing the best interests of individuals against those of groups or communities. The on-going COVID-19 pandemic provides examples of these ethical conflicts, as do other recent outbreaks. Decisions and actions in this context must address different ethical issues, ranging from those directly related to autonomy, consent, privacy and confidentiality to those related to interventions and technologies, such as efficacy, effectiveness, safety and fair access. This (...) paper aims to identify ethical conflicts with complex resolutions involving aspects related to values, rights and needs of individuals and the collective, and to suggest how such challenges could lead to more positive experiences and outcomes when confronted in future emergencies. (shrink)

Resumen Como es muy conocido, Frege afirmó que la expresión ‘el concepto caballo’ se refiere a un objeto y no a un concepto. En este artículo, en primer lugar, mostramos cómo hay algunos barruntos de esta paradoja en textos anteriores a 1891. En segundo lugar, revisamos algunos argumentos que defienden que con el término ‘el concepto caballo’ Frege se refería a la extensión del mencionado concepto. Por último, sostendremos que, aun cuando el concepto caballo sea dicha extensión, es muy poco (...) lo que sabemos de su naturaleza. Esto último se debe a la forma fragmentaria en que Frege introduce las extensiones de concepto en los Grundgesetze y en ensayos previos.As is well known, Frege stated that the expression ‘the concept horse’ refers to an object and not to a concept. In this article we firstly show how there are some hints of this paradox in texts prior to 1891. Secondly we review some arguments given in the literature to hold that with ‘the concept horse’ Frege referred to the extension of the mentioned concept. Finally, we argue that, even if the concept horse is such an extension, we still know very little about its nature, given the fragmentary way in which Frege introduces the extensions of concepts in Grundgesetze and in previous essays. (shrink)

Originally published in 2004 in the Common Knowledge symposium “Talking Peace with Gods,” this article elaborates the nature and consequences of the perspectivist cosmologies of Amerindian societies. Contemporary Western cosmologies regard humans as ex-animals who became differentiated from other nonhuman species through the acquisition of advanced cognitive capacities. Amerindian cultures, by contrast, regard animals as ex-humans who became differentiated from both modern humans and other animal species via a series of physical adaptations. Underneath these physical differences, both humans and nonhumans (...) retain a shared human soul; what is more, each species perceives its own kind as human and all other kinds—including humans—as animals. Viveiros de Castro distinguishes this “perspectivism” from relativism: whereas Western relativism assumes multiple valid cultural models, Amerindian perspectivism holds that human and nonhuman species possess a common values system and cultural framework. While this commonality is ordinarily obscured by biologically grounded, perceptual differences, the gap in perspective may be bridged by shamans, whose gift of adopting nonhuman subjectivities enables them to see other species as they see themselves—namely, as humans partaking in human culture. Perspectivism influences both the practices that Amerindian peoples adopt toward nonhuman species and their attitudes toward other human groups, especially in the context of warfare. The Amerindian warrior’s capacity to overcome an enemy ultimately depends on a shaman-like entry into the subjectivity of another: rather than denying the personhood of his enemy, the Amerindian warrior must acknowledge the affinity between them. (shrink)

A patient’s age serves as a very useful guide to physicians in deciding what disease manifestations to anticipate, what treatment to offer for certain conditions, and how to prepare for possible emergencies. In the context of the COVID-19 pandemic, determining treatment options on the basis of a patient’s chronological age can easily give rise to unjustified discrimination. This is of particular significance in situations where the allocation of scarce critical care resources could have a direct impact on who will live (...) and who will die. This paper examines the fairness of recommendations contained in resource allocation guidelines in the Philippines that have implications for the way elderly patients could be treated or excluded from some forms of critical care treatment in the context of the ongoing Corona virus emergency. (shrink)

The article assumes that the expression “comparative relativism”—the title of the Common Knowledge symposium in which the essay appears—is neither tautological nor oxymoronic. Rather, the author construes the term as an apt synthetic characterization of anthropology and illustrates that idea by means of four quotations, taken from authors as different as Richard Rorty and David Schneider, Marcel Mauss and Henri Michaux. The quotations can be said to “exemplify” anthropology in terms that are interestingly (and diversely) restrictive: some of them amount (...) to extrinsic negations of anthropology that would paralyze it; others suggest intrinsic negativities that would propel it. All of the passages chosen evoke the idea of belief, which is profoundly implicated, in all possible senses (and especially the worse ones), in the majority of arguments that connect the themes of anthropology, comparison, and relativism. (shrink)

Economic and social activities are undergoing radical changes, which can be labelled as 'knowledge economy and/or society'. In this sense, intellectual capital (IC), or knowledge assets, as the fourth factor of production, is replacing the other ones-job, land and capital. This article tries to offer the origins and nature of the firm's IC that can be labelled as 'An Intellectual Capital-Based View of the Firm Competition'. This framework tries to highlight the strategic role of different intangible assets like talented and (...) committed workers, cultural values, or long-term relationships among the firm and its stakeholders-customers, allies, suppliers and society in general - in gaining and sustaining competitive advantages, being the management of IC a key issue in the management agenda. (shrink)

According to Schroeder-Heister 2018, proof-theoretic semantics is ‘an alternative to truth-condition semantics. It is based on the fundamental assumption that the central notion in terms of which meanings are assigned to certain expressions of our language, in particular to logical constants, is that of proof rather than truth. In this sense proof-theoretic semantics is semantics in terms of proof. Proof-theoretic semantics also means the semantics of proofs, i.e. the semantics of entities which describe how we arrive at certain assertions given (...) certain assumptions.' This text advocates that proof-theoretic semantics, as described above, was an approach to semantical issues in logic that appeared in mainstream philosophical literature at least a couple of centuries before the tradition of general proof theory (cf. Prawitz 1971) came into being. This is done by means of an interpretive analysis of Kant’s 1762 essay Die falsche Spitzfindigkeit der vier syllogistischen Figuren, in which two theses are argued: first, that the issue of justifying the logical validity of inferences is approached by Kant in this text, in a strong sense, in terms of proofs; and second, that the purpose of his effort is to establish a point concerning the semantical equivalence between certain distinct valid inferences. (shrink)

Este artículo presenta una interpretación del ser-para-otro en la ontología fenomenológica de Sartre. A partir de un análisis contextual de la fenomenología de la mirada en El ser y la nada, formulamos el problema del ser-para-otro como tercera ek-stasis. Si admitimos que el ser-para-otro surge de una profundización de la segunda ek-stasis (reflexión) y que, por tanto, está siempre condicionado por ella, corremos el riesgo de caer en la ilusión de la primacía del ser-para-sí. En oposición a esta interpretación, presentamos (...) la hipótesis de que el ser para otro tiene una estructura inmediata, y no sólo reflexiva, basada en El ser y la nada y, de manera auxiliar, en el Idiota da familia. (shrink)

Este artigo visa analisar modos de axiologizar o bem-estar na escola em enunciados produzidos por alunos do 9º ano do ensino fundamental de uma escola municipal do interior baiano. Interessa-nos, especialmente, compreender como os sujeitos semiotizam, em seus enunciados, o que consideram o evento mais marcante de suas experiências ao longo dos anos finais do ensino fundamental e o que isso nos informa sobre os valores ali mobilizados relativos ao papel social e institucional da escola e(m) suas modalidades de convivência (...) intersubjetiva. As análises destacam que as memórias verbo-visualmente materializadas não se limitam a registros, abrigados na consciência, mas são repositórios de experiências afetivas de e em diversos cronotopos. O fato de as memórias apresentadas recobrirem diferentes eventos interacionais oferecem-nos uma visão crítica dos estudantes de como percebem e matizam complexidades das interações por eles rememoradas e enunciadas. Trabalhos, como o nosso, que se interessam pelos afetamentos de alunos, contribuem, localmente, para que o contexto escolar seja (re)(des)coberto, tensionando como percepções sociais são semiotizadas em horizontes apreciativos de experiências. (shrink)