Emotions are complex reactions that allow individuals to cope with significant positive and negative events. Research on emotion was pioneered by Darwin’s (1871) work on emotional expressions in humans and animals. But Darwin was concerned mainly with facial and bodily expressions of significance for humans, citing mainly examples from mammals (e.g., apes, dogs, and cats). In birds, emotional expressions are less evident for a human observer, so a different approach is needed. Understanding avian emotions will provide key evolutionary information on (...) the evolution of related behaviors and brain circuitry. Birds and mammals are thought to have evolved from different groups of Mesozoic reptiles, theropod dinosaurs and therapsids, respectively, and therefore their common ancestor is likely to be a basal reptile living about 300 million years ago, during the Carboniferous or Permian. Yet, birds and mammals exhibit extensive convergence in terms of relative brain size, high levels of activity, sleep/wakefulness cycles, endothermy, and social behavior, among others. This article focuses on two basic emotions with negative valence: fear and frustration. Fear is related to the anticipation of dangerous or threatening stimuli (e.g., predators or aggressive conspecifics). Frustration is related to unexpected reward omissions or devaluations (e.g., loss of food or sexual resources). These results have implications for an understanding of the conditions that promote fear and frustration, and for the evolution of supporting brain circuitry. (shrink)

Esta investigación examina la teoría de la intencionalidad de Duns Escoto y se plantea la pregunta por la presencia del objeto intencional, por sus modalidades y por la manera como tiene lugar la identificación como primer paso del conocimiento. En el desarrollo del trabajo se explicitan las dos modalidades de la “presencia”: de una parte, a través de las especies sensibles y de la imagen y, de otra parte, a través de la especie inteligible. El interés es determinar en qué (...) medida la especie inteligible sirve como medio para el brillo del objeto intencional, bajo el trasluz de las formas a priori, universales. Que el objeto intencional se corresponde en último término con la naturaleza común nos lleva a plantear la pregunta por la unidad de la esencia o naturaleza común, en cuanto antecede a la realización del acto intencional. (shrink)

Estudos sobre eficácia escolar, bem como o conceito de capital cultural de Pierre Bourdieu, evidenciam que o contexto socioeconômico e cultural – ou o background – exerce papel fundamental nas notas e resultados obtidos pelos estudantes em exames. Ou seja, segundo esta teoria, alunos com menor background tenderiam a apresentar desempenho inferior em comparação com alunos oriundos de um contexto socioeconômico e cultural mais privilegiado. Nesse sentido, considerando que os bolsistas do Programa Universidade para Todos devem possuir desvantagem de background (...) em relação aos seus colegas pagantes, tendencialmente o seu desempenho deveria ser inferior, afinal o programa, criado em 2004, busca viabilizar o acesso à educação superior por meio da concessão de bolsas de estudos integrais ou parciais de 50%, a estudantes com renda familiar per capita de zero a três salários mínimos que cursaram o ensino médio em escolas públicas ou em escolas privadas na condição de bolsistas. Entretanto, percepções subjetivas de docentes indicam que nem sempre é isso que ocorre, ou seja, bolsistas estariam obtendo, em diversas situações, melhores resultados que os colegas pagantes nas disciplinas que cursam em instituições privadas. Nesse contexto, com o objetivo de refletir sobre aspectos fundamentais da qualidade e da equidade do Prouni, o presente artigo problematiza a suposta superioridade de notas dos bolsistas em disciplinas e no Enade e, ao mesmo tempo, analisa hipóteses que explicariam o desempenho além do esperado desses estudantes provenientes de meios populares. Quanto ao desenvolvimento metodológico da pesquisa, são utilizadas duas fontes de dados. A primeira delas é composta por microdados das avaliações de disciplinas de uma universidade comunitária do Rio Grande do Sul entre os anos de 2009 e 2012. A segunda consiste nos dados do Enade referentes ao ano de 2006. Palavras-chave : Capital cultural. Background. Educação superior. Prouni. (shrink)

Reseña del libro Claves de la Justicia desde América Latina (2019).

This article seeks to make sense of the rise of global religious philanthropy in relation to disaster. Global religious philanthropy refers to the transnational activities of religious organizations to respond to humanitarian crisis. These organizations can be faith-based initiatives or religious groups or denominations that have created humanitarian services for the specific purpose of relief and recovery in other countries. The first part spells out what we mean by the rise of global religious philanthropy in disaster response. It is not (...) so much a shift as it is a rediscovery of the religious roots of humanitarian work. But at the same time, it is also a contemporary development that is part of the globalization of risk, humanitarian aid, and religion itself. The second part will explain the rise in two ways. First, faith-based and religious organizations hold what we describe as a global imaginary. In this imaginary, the world is in crisis and it offers an opportunity to demonstrate global compassion. Second, the rise of global religious philanthropy is also tied to the expansion of religious movements, some of which are in emerging economies. The expansion renders the religious field competitive. This is why, in a paradoxical manner, their humanitarian activities are also acts of strength and power that contend with the state and other players in the religious field. (shrink)

The objective of this study was to develop and determine the psychometric properties of an instrument designed to detect traits and behavior that are associated with predatory violent behavior, which is defined as a determined, planned, controlled, and proactive aggression. The sample was comprised of 546 students, mostly in their last year of high school or in their first year of college. The initial instrument had 78 items, ultimately resulting in 15 with good internal consistency (α =.825). Factor analysis showed (...) four factors: anger-in, appeal for weapons, suicidal ideation, and the tendency to take justice into one’s own hands. Said factors showed significant correlations of convergent validity. Data shown here allows inferring that the instrument is a novel and concise tool that evaluates and detects the potential of predatory violent behavior. (shrink)

While many have celebrated Black Panther, some have also criticized it – such as contemporary philosopher Christopher Lebron, who argues that Black Panther 's plot is centrally driven by anti‐Black stereotypes about Black Americans, and particularly about Black American men. Anti‐colonial theory emerges in situations of colonial domination. But there are different kinds of colonialism, and there are different manifestations of anti‐colonial resistance. The image of colonialism that Black Panther most directly invokes – stopping short, however, of openly recognizing it (...) – is really just one species of colonizatism. As previously noted, Black Panther rarely invokes the concepts of slavery and colonialism. In Black Panther, Killmonger is the very site at which the terror of colonial history is sutured – the anti‐heroic figure who must be depicted as a genocidal and misogynistic monster in order to dissipate the shame and the guilt he would otherwise elicit. (shrink)

The impact of COVID-19 on chronic pain in non-infected vulnerable South American subjects is unknown. Healthcare workers are at increased risk for CP. During the pandemic, many HCWs with CP kept working. Knowing how cognition is affected by CP in these subjects is an important subject for work safety. The attention domain has a pivotal role in cognition. Previously, the Continuous Visual Attention Test was applied to detect specific attention deficits in fibromyalgia patients. The present investigation described CP prevalence in (...) non-infected Brazilian HCWs during the pandemic and assessed HCWs’ attentional performance with the aid of the CVAT. This study was carried out at a reference University Hospital in Rio de Janeiro, Brazil. HCWs of both sexes, aged 20 or older, were interviewed from August to December 2020. A 90-second version of the CVAT was performed. The average reaction time to correct responses and the respective intraindividual reaction time variability for correct responses to target was determined. Omission and commission errors were also calculated. Then, for each participant we calculated the Z-scores of the CVAT variables based on the distribution of CVAT performance of 211 healthy subjects. HCWs with Z-scores > 1.64 were classified as significantly impaired. From the 154 selected HCWs, 72 reported CP during the pandemic. Post hoc ANCOVAs showed that the average correct VRT was significantly higher in the CP group than in the non-CP group. The percentage of participants with impaired VRT performance was 30% in the CP group and 16% in the non-CP group. The difference between these two propositions reached significance. As VRT is associated with the sustained-attention subdomain, our data suggest that this subdomain is disrupted in the CP group. (shrink)

Michel Foucault had a great influence upon a wide range of disciplines, and his work has been widely interpreted and is frequently referred to, but it is often difficult for beginners to find their way into the complexities of his thought. This is especially true for readers whose background is Anglo-American or "analytic" philosophy. C. G. Prado argues in this updated introduction that the time is overdue for Anglo-American philosophers to avail themselves of what Foucault offers. In this clear (...) and greatly-revised second edition, Prado focuses on Foucault's "middle" or genealogical work, particularly Discipline and Punish and Volume One of The History of Sexuality, in which Foucault most clearly comes to grips with the historicization of truth and knowledge and the formation of subjectivity. Understanding Foucault's thought on these difficult subjects requires working through much complexity and ambiguity, and Prado's direct and accessible introduction is the ideal place to start. (shrink)

For more than seven decades there has been a broad gap between how philosophy is conceived and practiced. Two ill-defined but well-recognized traditions have developed—the "analytic" and "Continental" schools of philosophy. The former traces its roots to philosophers like Frege, Russell, Moore, Wittgenstein, and the logical positivists. The latter has been heavily influenced by Nietzsche, Heidegger, Merleau-Ponty, Foucault, and Derrida, among others. The aim of this collection is to reconsider the often facile characterization of major thinkers as belonging to either (...) one or the other philosophical tradition. The contributors—philosophers from both sides of the divide working in different countries and contexts—all question the problematic conception that the two traditions are incommensurable. Each of their articles compares individual philosophers who have had a major influence on the analytic and Continental traditions with a view to clarifying their similarities and dissimilarities of approach. What this collection of thoughtful articles clearly demonstrates is that regardless of approach and precedents, analytic and Continental philosophers are all doing philosophy, and there are many important points of contact between them. The contributors are: Richard Rorty, whose thoughtful overview highlights the salient points in both traditions; Barry Allen ; Babette E. Babich ; David Cerbone ; Sharyn Clough ; Jonathan Kaplan ; Richard Matthews ; Carlos G. Prado ; Bjorn Torgrim Ramberg ; Mike Sandbothe ; Barry Stocker ; and Ed Witherspoon. (shrink)

Book Information Truth and Truthfulness: An Essay in Genealogy. Truth and Truthfulness: An Essay in Genealogy Bernard Williams , Princeton : Princeton University Press , 2002 , 328 , US$27.95 ( cloth ) By Bernard Williams. Princeton University Press. Princeton. Pp. 328. US$27.95 (cloth:).

In this book, C. G. Prado addresses the difficult question of when and whether it is rational to end one's life in order to escape devastating terminal illness. He specifically considers this question in light of the impact of multiculturalism on perceptions and judgements about what is right and wrong, permissible and impermissible. Prado introduces the idea of a 'coincidental culture' to clarify the variety of values and commitments that influence decision. He also introduces the idea of a (...) 'proxy premise' to deal with reasoning issues that are raised by intractably held beliefs. Primarily intended for medical ethicists, this book will be of interest to anyone concerned about the ability of modern medicine to keep people alive, thereby forcing people to choose between living and dying. In addition, Prado calls upon medical ethicists and practitioners to appreciate the value of a theoretical basis for their work. (shrink)

This book examines the reactions of the friends and family of those who elect to die due to terminal illness. These surviving spouses, partners, relatives and friends, in addition to coping with the death of a loved one, must also deal with the loved one's decision to die, thus severing the relationship. C. G. Prado examines how reactions to elective death are influenced by cultural influences and beliefs, particularly those related to life, death and the possibility of an afterlife. (...) Understanding the role of these cultural influences on the grieving processes of survivors is a crucial step in allowing them to accept both intellectually and emotionally the finality of elective death and to deal with the decision of their loved one. (shrink)

Concern with elective-death decisions usually focuses on individuals' competence and understanding of their situations and prospects. If problematic influences on individuals are considered, they almost invariably have to do with matters such as depression and the effects of medication. Too little attention is paid to how individuals, as subjects, are products of both external cultural and social influences on them, and of internal efforts and needs that determine their subjectivity.

This book compares John Searle and Michel Foucault's radically opposed views on truth in order to demonstrate the need for invigorating cross-fertilization between the analytic and Continental philosophical traditions. By pressing beyond familiar clichés about analytic philosophy and postmodernism, a surprising convergence of Searle and Foucault's thought on truth emerge. The analytic impression of Foucault is of a radical relativist whose views on truth entail linguistic idealism. Searle himself has contributed to this impression through his aggressive critique of postmodern thinkers, (...) especially Derrida. Prado lays this misperception to rest, showing analytic philosophers that Foucault's ideas about truth are defensible and merit serious attention, while also demonstrating to Continental philosophers that Searle's cannot be ignored. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:154. 1 HUME AND THE GOD-HYPOTHESIS Interpretation of Hume's Dialogues Concerning Natural Religion has always been contentious. While some think it obvious that Philo is Hume's spokesman, others think it is Cleanthes. Whether or not Philo is Hume's spokesman, he certainly produces the better argument. Nonetheless, that argument is flawed by an assumption which I doubt Hume ever questioned. I want to consider that assumption, but want to make (...) it clear that it is not my intention to defend Cleanthes' position. The second thing I want to do in this paper, which I have not seen done elsewhere, is to connect Hume's arguments in the Dialogues with his anthropological account of religiosity. Perhaps the least contentious thing about the Dialogues is that Demea's a priori position is not taken too seriously, nor is much time spent on the first cause argument, so important from Aristotle to Leibniz. What is given serious attention is what might be described as the 'God-hypothesis', which is more or less the Argument from Design. Philo rejects the argument for reasons we shall review below, but makes a concession. The concession is basically that it is intelligible to contend that the cause or causes of order in the world bear some resemblance to human intelligence. The catch, which is the point driven home against Cleanthes, is that, while intelligible, the idea is utterly pointless. Philo says: If the whole of Natural Theology... resolves itself into one simple...proposition, That_ the cause or causes of order in the universe probably bear some remote analogy to human intelligence : If this proposition be not capable of extension...If it affords no inference that affects human life... if the analogy... can be carried no farther... (203) then it is without point. Hume is willing to let the theist have his vague analogy, for it serves no point. In fact, the theist cannot 155. win, for to the extent that the God-hypothesis might have explanatory power, it approaches the status of an empirical hypothesis, and as such loses theological import. The Dialogues should be devastating, yet seem to miss the mark. Suppose we look a bit more closely at what is going on. The position Cleanthes elaborates is an hypothesis to the effect that the world exhibits order and that that order is best explained by the postulation of an orderer. Cleanthes' moves are a bit more complicated, as we shall see in a moment, but this is the essential point. The hypothesis is conceived by Hume as either competing with or completing science. In the Enquiry we read that The religious hypothesis...must be considered only as a particular method of accounting for the visible phenomena of the universe : but no.just reasoner will ever presume to infer from it any single fact, and alter or add to the phenomena, in any single particular. (237) The passage is virtually a summary of Philo's thesis. There can be no move from an inferred cause to anything further in terms of either facts or properties. Cleanthes may be grudgingly granted his causal supposition, but he is not allowed to use it. Again: And what can you say more, allowing all your suppositions and reasonings?... (0)ur conduct and deportment in life is still the same... You persist in imagining, that, if we grant that divine existence,...you may safely infer consequences from it... You seem not to remember, that all your reasonings... can only be drawn from effects to causes... (238) The crucial failure is that All the philosophy...and all the religion... will never be able to carry us beyond the usual cause of experience, or give us measures of conduct and behaviour different from those which are furnished by reflections on common life. (244) God, as putative cause simply makes no difference, so long as we conform to the standards of rational thought. 156. It is important to be clear that what is being rejected is God as "a fruitful rival to scientific explanatory notions, such as gravity". The rejection of God as explanatory principle turns on the illegitimacy of Cleanthes' moves. As Peter Jones puts it, Cleanthes makes two inferences... (shrink)