Na primeira parte deste trabalho, apresento algumas considerações acerca das relações entre sentido único e sentidos diversos da vida, e, na segunda parte, outras considerações acerca das relações entre sentido da vida e morte.

Este artigo tem por objetivo apresentar as concepções de alegria, graça e felicidade nas obras de Clément Rosset.

Este artículo representa una parte de una tesis de magíster asociada al proyecto Fondecyt de Iniciación nro. 11170810, "Primacía del ser o primacía del ente. Un estudio comparado entre Enrique de Gante y Duns Scoto", que estudia la relación de la noción de universal entre Avicena, Enrique de Gante y Duns Scotus. En este extracto, luego de una breve exposición sobre la vida de Enrique, serán abordados los conceptos de esencia, ser de esencia y ser de existencia, equivalentes a la (...) noción de universal y sus modos de ser en Avicena. A continuación, se presentan las nociones de “res a ‘reor, reris’” y “res a ratitudine”, así como la relación de estas con las esencias. Y por último será analizado el lugar propio de las esencias, junto con la pregunta sobre la posibilidad de cambio de dichas esencias. (shrink)

RESUMO O presente artigo pretende explorar um tema ainda incipiente na literatura secundária referente ao estatuto do direito em Giorgio Agamben e ao peso do direito romano em seus trabalhos. Para isso lançamos mão do debate entre Agamben e Yan Thomas, um importante historiador do direito romano com quem Agamben teve um contato bastante intenso. Ao longo do artigo pretenderemos mostrar três coisas: em primeiro lugar, a relação de Agamben com a biopolítica, destacando, sobretudo, o aspecto articulatório da noção de (...) dispositivo que subjaz suas investigações. Em segundo lugar, a importância do ensaio Vita necisque potestas de Yan Thomas, que servirá para Agamben introduzir diferenças em relação a Hannah Arendt e Michel Foucault. Por fim, lançaremos luz sobre o estatuto do direito no pensamento de Agamben, que, é a nossa hipótese, comunga da visão thomasiana: o direito não seria uma realidade metafísica ou substancial, mas funcionaria por meio de artifícios e ficções, o que nos permite pensar o direito enquanto um autêntico dispositivo biopolítico. ABSTRACT This article intends to explore a still incipient theme in the secondary literature regarding the status of the law in Giorgio Agamben and the weight of Roman law in his works. To this end, we have used the debate between Agamben and Yan Thomas, an important historian of Roman law with whom Agamben had a very intense contact. Throughout the article we will show three things: firstly, the relationship between Agamben and biopolitics, emphasising the articulatory aspect of the notion of apparatus which underlies his investigations. Then we will point out the importance of the essay Vita necisque potestas by Yan Thomas, which will serve for Agamben to introduce differences in relation to Hannah Arendt and Michel Foucault. Finally, we will shed light on the statute of law in Agamben’s thought, which is our hypothesis, communes with the Thomasian view: law would not be a metaphysical or substantial reality, but would work through artifice and fiction, which enables us to think the law as an authentic biopolitical apparatus. (shrink)

Neste texto objetivamos historiar o processo de construção e implantação dos cursos de Licenciatura de Sociologia na Universidade Federal de Santa Maria, refletindo sobre a significação da elaboração de um programa de sociologia para o ensino médio efetuado por docentes do Departamento de Ciências Sociais. O programa foi solicitado pela COPERVES (Comissão Permanente de Vestibular) e será utilizado na UFSM como base para as provas do vestibular a partir de 2013. A elaboração deste programa tem como uma de suas consequências (...) (no âmbito de Santa Maria e região) a modificação da situação vigente de inexistência de indicação nos PCNs de conteúdos programáticos específicos de Sociologia para serem utilizados pelas escolas de ensino médio. Consideramos o conjunto de eventos que levou a criação de ambos os cursos em 2009 e da própria elaboração do referido programa em 2011 e 2012, como parte de um longo processo que modifica o status quo da formação profissional de sociólogos (no contexto dos cursos de Ciências Sociais), bem como do saber científico da Sociologia como campo disciplinar em relação as áreas afins. (shrink)

There is a crucial debate concerning the nature of chess chunks: One current possibility states that chunks are built by encoding particular combinations of pieces-on-squares (POSs), and that chunks are formed mostly by “close” pieces (in a “Euclidean” sense). A complementary hypothesis is that chunks are encoded by abstract, semantic information. This article extends recent experiments and shows that chess players are able to perceive strong similarity between very different positions if the pieces retain the same abstract roles in both (...) of them. This casts doubt on the idea that POS information is the key information encoded in chess chunks, and this article proposes, instead, that the key encoding involves the abstract roles that pieces (and sets of pieces) play—a theoretical standpoint in line with the research program in semantics that places analogy at the core of cognition. (shrink)

El presente trabajo es parte de una investigación de magíster en la cual se examina el problema de los universales en el período medieval, específicamente en los autores Avicena, Enrique de Gante y Duns Scotus. En él se analiza la comprensión escotista de los universales, así como también su relación con el conocimiento, Dios y el principio de individuación. Scotus dedica el conocimiento abstractivo a los universales, o sea, el conocimiento abstractivo es el tipo de conocimiento que permite a los (...) seres humanos conocer a los universales. Estos, por su parte, son totalmente contingentes, siendo creados o destruidos por Dios con base solamente en la voluntad divina. Además, un universal adquiere una existencia material cuando es concretado por la haecceitas, cuando “está presente” en un individuo existente en acto. Para tal análisis se utilizan partes de textos como Quodlibet q. 13, Ordinatio II, d. 3, Lectura I, d. 39, Reportatio I-A, d. 38. (shrink)

O meu interesse é justamente o de pensar o direito enquanto um dispositivo biopolítico. Isto é, não tanto como algo oposto, diverso ou complementar às técnicas de regulação das populações, mas antes pensar o direito em sua articulação com a vida.

O texto tem como eixo central discutir sobre a complexidade existente no trabalho docente em Educação Física, cuja responsabilidade do professor inclui o cuidado quanto com as implicações éticas e pedagógicas no trabalho com o corpo do outro, seja ele professor universitário, seja ele professor em escola. Dessa forma, através de entrevista semiestruturada e análise qualitativa, foi realizada uma pesquisa com 13 estudantes do curso de Licenciatura em Educação Física de uma instituição de ensino particular da cidade de Caxias do (...) Sul – RS com o objetivo de saber como os professores universitários têm conduzido as aulas no curso de Educação Física no que diz respeito à problematização de questões de cunho ético vinculadas ao trabalho dos futuros professores com o corpo dos alunos nas escolas. (shrink)

Background The Regional Committee for Africa of the World Health Organization (WHO) in 2001 expressed concern that some health-related studies undertaken in the Region were not subjected to any form of ethics review. In 2003, the study reported in this paper was conducted to determine which Member country did not have a national research ethics committee (REC) with a view to guiding the WHO Regional Office in developing practical strategies for supporting those countries. Methods This is a descriptive study. The (...) questionnaire was prepared and sent by diplomatic pouch to all the 46 Member States in the WHO African Region, through the WHO country representatives, for facilitation and follow up. The data were entered in Excel spreadsheet and subsequently exported to STATA for analysis. A Chi-Squared test (χ 2) for independence was undertaken to test the relationship between presence/absence of Research Ethics Committee (REC) and selected individual socioeconomic and health variables. Results The main findings were as follows: the response rate was 61% (28/46); 64% (18/28) confirmed the existence of RECs; 36% (10/28) of the respondent countries did not have a REC (although 80% of them reported that they had in place an ad hoc ethical review mechanism); 85% (22/26) of the countries that responded to this question indicated that ethical approval of research proposals was, in principle, required; and although 59% of the countries that had a REC expected it to meet every month, only 44% of them reported that the REC actually met on a monthly basis. In the Chi-Squared test, only the average population in the group of countries with a REC was statistically different (at 5% level of significance) from that of the group of countries without a REC. Conclusion In the current era of globalized biomedical research, good ethics stewardship demands that every country, irrespective of its level of economic development, should have in place a functional research ethics review system in order to protect the dignity, integrity and safety of its citizens who participate in research. (shrink)

Este artículo aborda el antiguo problema de la diferencia entre filosofía y poesía partiendo de una interpretación del arte narrativo personificado por Ulises en la Odisea. Una lectura del episodio de las Sirenas permite reconstruir la trama de voces diversas que compone el relato homérico y comprender la significación de esta estructura polifónica en el imaginario odiseico. Frente a la neta oposición entre autofonía y alofonía que propone la filosofía platónica, la poesía homérica implica una idea de heterofonía que apunta (...) más allá de una lógica binaria y sugiere la irreductibilidad de la voz poética a un juego entre extremos contrarios. La heterofonía consiste más bien en una voz figural que crea la «lógica difusa» del mundo ficcional mediante la neutralización de las diferencias entre sujetos enunciativos. (shrink)

Experts in all fields are able to see what is invisible to others. Experts are also able to see what is visible to all—and this is explored by Bilalić and Gobet. We question the method of normalizing all subjects in an experimental condition, and asking experts to behave as if they were novices. We claim that method leads Bilalić and Gobet to a nonsequitur.

Based on published works and unpublished materials, this article analyses how cybernetics was received by two Spanish thinkers exiled in Mexico: José Gaos (1900–1969) and Eduardo Nicol (1907–1990). This reception is particularly intriguing especially when considering the substantial presence and social impact that Norbert Wiener had in Mexican society because of his friendship with Arturo Rosenblueth. Gaos and Nicol are the first philosophers to develop a complex and original diagnosis of cybernetics in Mexico. It will be shown how the (...) exiled thinkers take on the philosophical implications of this science in the light of their respective theoretical projects, and finally, it will be defended how the critical perspective they develop is particularly significant for Mexico’s political and academic context since it illuminates some negative aspects of cybernetics that Wiener did not foresee and that had not been reported there until then. (shrink)

In this paper I will argue that when Aristotle uses the word ‘ἀρχή’ he is often referring to what we call a condition, whether necessary, sufficient or necessary and sufficient. To this end I will discuss how conditions for being, change, and knowledge, as identified by Aristotle, can be equated to ontological, physical and noetic principles, respectively.

This article argues that bodily awareness is a basic form of self-consciousness through which perceiving agents are directly conscious of the bodily self. It clarifies the nature of bodily awareness, categorises the different types of body-relative information, and rejects the claim that we can have a sense of ownership of our own bodies. It explores how bodily awareness functions as a form of self-consciousness and highlights the importance of certain forms of bodily awareness that share an important epistemological property with (...) canonical forms of self-consciousness such as introspection. (shrink)

It is now 25 years since Gareth Evans introduced the distinction between conceptual and nonconceptual content in The Varieties of Reference. This is a fitting time to take stock of what has become a complex and extended debate both within philosophy and at the interface between philosophy and psychology. Unfortunately, the debate has become increasingly murky as it has become increasingly ramified. Much of the contemporary discussion does not do full justice to the powerful theoretical tool originally proposed by Evans (...) and subsequently refined by theorists in the late 1980’s and early 1990’s – most effectively, I think, by Christopher Peacocke (particularly in his 1992). Even worse, significant parts of the discussion are somewhat confused. This paper makes a start on clarifying what I think ought to be the central issues in debates about nonconceptual content. I begin in §1 by pointing out how narrowly focused contemporary discussion is relative to Evans’s original discussion. We are not making as much use as we should of nonconceptual content as a tool for understanding subpersonal information processing and the complexities of its status relative to perception and thought at the personal level. In §2 I turn to what is the central focus of contemporary discussion, namely, the content of perception and identify a “master argument” for nonconceptualism based on the relation between conceptual capacities and capacities for perceptual discrimination. The aim of §3 is to clarify the relation between the claim that perception has nonconceptual content and some superficially similar claims discussed by philosophers of perception. Finally, in §4 I explain why the attention recently focused on what is sometimes called the state version of the nonconceptualist thesis seems to me to be misdirected. (shrink)

Philosophical accounts of self-deception can be divided into two broad groups – the intentionalist and the anti-intentionalist. On intentionalist models what happens in the central cases of self-deception is parallel to what happens when one person intentionally deceives another, except that deceiver and deceived are the same person. This paper offers a positive argument for intentionalism about self-deception and defends the view against standard objections.

Frames and framing make one dimension of a decision problem particularly salient. In the simplest case, framesprimeresponses (as in, e.g., the Asian disease paradigm, where the gain frame primes risk-aversion and the loss frame primes risk-seeking). But in more complicated situations frames can function reflectively, by making salient particular reason-giving aspects of a thing, outcome, or action. For Shakespeare's Macbeth, for example, his feudal commitments are salient in one frame, while downplayed in another in favor of his personal ambition. The (...) role of frames in reasoning can give rise torational framing effects. Macbeth can prefer fulfilling his feudal duty to murdering the king, while also preferring bravely taking the throne to fulfilling his feudal duty, knowing full well that bravely taking the throne just is murdering the king. Such patterns ofquasi-cyclicalpreferences can be correct and appropriate from the normative perspective of how one ought to reason. The paper explores three less dramatic types of rational framing effects: (1) Consciously framing and reframing long-term goals and short-term temptations can be important tools for self-control. (2) In the prototypical social interactions modeled by game theory, allowing for rational framing effects solves longstanding problems, such as the equilibrium selection problem and explaining the appeal of non-equilibrium solutions (e.g., the cooperative solution in the Prisoner's Dilemma). (3) Processes for resolving interpersonal conflicts and breaking discursive deadlock, because they involve internalizing multiple and incompatible ways of framing actions and outcomes, in effect create rational framing effects. (shrink)

El presente artículo estudia las representaciones de mujeres con VIH/sida, en el libro Tiempos del SIDA. Relatos de la vida real, de Myriam Francis. El trabajo inicia con un análisis sobre la exclusión de los sujetos femeninos de la literatura “seropositiva” latinoamericana. Se plantea que las pocas representaciones que existen se enfocan en “mujeres sospechosas”, lo cual se repite, hasta cierto punto, en los textos de Francis seleccionados: “La última puerta”, “La viuda alegre” y “La chica alegre”. Luego, se ofrece (...) una explicación sobre el contexto en el que surgen las historias, un “pabellón-moridero” que se describe más bien como un espacio ameno, el cual, sin embargo, enfatiza la tragicidad que rodea a cada “caso”. Después, se estudian los tres relatos mencionados, en los que se mueven los símbolos primarios del mal (la mancilla, el pecado y la culpabilidad), de manera que una mujer es representada como una “víctima inocente” y otras, como “víctimas culpables” (fundamentalmente por sus “estilos de vida nocivos”). Finalmente, el trabajo concluye que la narrativa de Francis moviliza algunos principios de la “teoría de la degeneración”, para explicar las situaciones experimentadas por los personajes femeninos y ofrecer un mensaje didáctico-moralizante. (shrink)

Robert Kilwardby on the Human Soul examines Kilwardby’s role in conciliating Aristotelian and Augustinian views on the soul, soul-body relation, and cognition.

_Global Religious and Secular Dynamics_ integrates European theories of modern secularization and theories of global religious revival as interrelated dynamics. Casanova contrasts the internal European road of secularization with the external colonial road of global interreligious encounters and the globalization of the secular immanent frame with the expansion of global religious denominationalism.

My topic in this paper is social understanding. By this I mean the cognitive skills underlying social behaviour and social coordination. Normal, encultured, non-autistic and non-brain-damaged human beings are capable of an impressive degree of social coordination. We navigate the social world with a level of skill and dexterity fully comparable to that which we manifest in navigating the physical world. In neither sphere, one might think, would it be a trivial matter to identify the various competences which underly this (...) impressive level of performance. Nonetheless, at least as far as interpersonal interactions are concerned, philosophers show a rare degree of unanimity. What grounds our success in these interactions is supposed to be our common mastery of folk psychology. (shrink)