This article presents the results of the evaluations of the mechanical stresses associated with the performance of manual lifting tasks of loads and those operators must endure in their workplaces, considering these the most recurrent cases and positions. This study is based on a static analysis of certainspecific positions of the human body, the transmission of forces through the musculoskeletal structure, and the generation of efforts at critical points of the body. In addition to this, it is considered a revision (...) of the criteria of the Spanish Technical Standard NTP-477. There are critical points of the musculoskeletal structure that support considerable efforts, the recommendations and criteria provided by the NTP-477 are relevant and although limited, provide an adequate margin of safety to avoid injury to workers. (shrink)

In Swedish schools, the so-called ‘Participation Model’ is used to observe and analyse participation, with the intention of supporting an inclusive learning environment. While this model is widely promoted by government agencies, its theoretical alignment to the concept(s) of inclusion is not established. This article therefore compares and maps the six aspects of participation within the Participation Model (i.e. belonging, accessibility, interaction, autonomy, involvement and acceptance) with a hierarchically ordered set of commonly occuring definitions of inclusive education (ranging from the (...) lowest level, placement, to the highest, community). The Participation Model was found to provide necessary and sufficient conditions for the lower levels of inclusion, as well as necessary conditions for the higher levels of inclusion. However, we show that the model suffers from construct underrepresentation and outline a few possible solutions intended to increase the theoretical alignment between the Participation Model and the higher levels of inclusive education. Finally, we suggest directions for further research. (shrink)

Many prominent theories of moral responsibility rely on the notion of “tracing,” the idea that responsibility for an outcome can be located in (i.e., “traced back to”) some prior moment of control, perhaps significantly antecedent to the proximate sources of a considered action. In this article, I show how there is a problem for theories that rely on tracing. The problem is connected to the knowledge condition on moral responsibility. Many prima facie good candidate cases for tracing analyses appear to (...) violate the knowledge condition on moral responsibility. So, either we need to dispense with tracing approaches or we must refine our understanding of the knowledge condition or we are responsible less frequently than we suppose. (shrink)

El texto presenta la crítica heideggeriana a los conceptos de teoría y praxis, tal como han sido acuñados por la tradición filosófica. El artículo muestra el giro transformador que hace el filósofo alemán en el tratamiento de estas dos nociones, con el fin de delinear una nueva concepción de filosofía, a propósito de la crítica y transformación de estas concepciones. La crítica se centra en señalar cómo en la tradición filosófica ha preponderado la teoría, comprendida desde una visión lógico – (...) racional, y la comprensión de la praxis como una instancia a-teórica, lo que deja de lado las consideraciones prácticas centrales y primarias implicadas en el pensar, y el ejercicio práctico como instancia comprensiva y de pensamiento. En este sentido, se muestra la reivindicación de la praxis, de la cotidianidad y de la situación fáctica como aspectos de central importancia en el ser del Dasein; y se plantea una nueva comprensión de lo que implica la teoría y las nuevas relaciones que se establecen en el nexo teoría – praxis como posibilidades del ser del Dasein, sin caer en el primado de la una sobre la otra, lo que implica la transformación de sus modos de comprensión. Finalmente, se muestra cómo un ejercicio filosófico desde estas intuiciones se encuentra más cercano a la comprensión e interpretación práctica que al desarrollo de teorías en el sentido clásico del término. (shrink)

In _Time’s Causal Power_, Antonio Vargas explains how Proclus developed the unique theory that time is a cause and a god, the world’s first unmoved mover by addressing Aristotle’s criticisms of Plato’s claim that time is a change.

Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.

Moral psychology is the study of how human minds make and are made by human morality. This state of the art volume covers contemporary philosophical and psychological work on moral psychology, as well as notable historical theories and figures in the field of moral psychology, such as Aristotle, Kant, Nietzsche, and the Buddha. The volume’s 50 chapters, authored by leading figures in the field, cover foundational topics, such as character, virtue, emotion, moral responsibility, the neuroscience of morality, weakness of will, (...) and the nature of moral judgments and reasons. The volume also canvases emerging work in applied moral psychology, including adaptive preferences, animals, mental illness, poverty, marriage, race, bias, and victim blaming. (shrink)

I’ve been told that in the good old days of the 1970s, when Quine’s desert landscapes were regarded as ideal real estate and David Lewis and John Rawls had not yet left a legion of influential students rewriting the terrain of metaphysics and ethics respectively, compatibilism was still compatibilism about free will. And, of course, incompatibilism was still incompatibilism about free will. That is, compatibilism was the view that free will was compatible with determinism. Incompatibilism was the view that free (...) will was incompatible with determinism.1 What philosophers argued about was whether free will was compatible with determinism. Mostly, this was an argument about how to understand claims that one could do otherwise. You needn’t have bothered to talk about moral responsibility, because it was just obvious that you couldn’t have moral responsibility without free will. The literature was a temple of clarity. Then, somehow, things began to go horribly wrong. To be sure, there had been some activity in the 1960s that would have struck some observers as ominous. Still, it was not until the 1980s that those initial warning signs gave way to real trouble. The meanings of terms twisted. (shrink)

This chapter contains sections titled: Are They Blameworthy for What They Do? The Puzzle On the Virtues of Philosophy Interruptus What You Don't Know About Psychopathic Serial Killers Back to Philosophy Psychopathic Serial Killing and Evil.

Los desafíos de la filosofía para el siglo XXI -- ¿La filosofía tiene alguna función en la sociedad? -- ¿Incide la filosofía mexicana en la sociedad actual? -- Diez tesis sobre el papel de la filosofía en la educación y la sociedad -- La filosofía y las humanidades y su no lugar en la reforma de la educación media superior puesta en marcha por la Secretaría de Educación Pública -- La tarea de las humanidades hoy -- En torno al libro (...) Ser y quehacer de la universidad. Ciencia, poder, eticidad, de Francisco Piñon -- El edificio de la razón, de Jaime Labastida -- Tres retos de la sociedad por venir, de Luis Villoro -- Ética y política, de Adolfo Sánchez Vázquez. (shrink)

La 4e de couverture indique : "The author introduces the reader to reasoning in law through the possilities, boundaries and traps of assuming personal responsibility and impersonal pattern adoption that have arisen in the history of human thought and in the various legal cultures. He discloses actual processes hidden by the veil of patterns followed in thinking, processes that we encounter both in our conceptual-logical quests for certainties and in the undertaking of fertilising ambiguity. When trying to identify definitions lurking (...) behind the human construct of facts, nitons, norms, logic, and thinking, or behind the practice of giving meanings, he discovers tradition in our presuppositions, and our world-view and moral stance in our tacit agreements. Recognising the importance of the role communication plays in shaping society, he describes our existence and institutions as self-regulating processes. Since law is a wholly social venture, we not only take part in its oeuvre with our entire personality, but are also collectively responsible for its destiny. In the final analysis, anything can be qualified as 'legal' or 'non-legal' in one or another recognised sense in which law can originate, but, as a relative totality, it can only be qualified as 'more legal' or 'less legal' in any combination of the above senses. Being formed in an uninterrupted process, neither the totality nor particular pieces of law can be taken as complete or unchangeably identical with itself. Therefore law can only be identified through its motions and computable states of 'transforming into' or 'withdrawing from' the distinctive domain of the law. Thereby both society at large and its legal professionals actually contribute to -by shaping incessantly- what presents itself as ready-to-take, according to the law's official ideology. For our initation, play, role-undertaking and human responsibility lurk behind the law's formal mask in the backstage. Or, this equals to realise that all we have become subjects from mere objects, actors from mere addressees. And despite the variety of civilisational overcoasts, the entire culture of law is still exclusively inherent in us who experience it day to day. We bear it and shape it. Everything coventional in it is convenctionalised by us. It has no further existence or effect bexond this. And with its existence inherent in us, we cannot convey the responsibility to be born for it on somebody else either. It is ours in its totality so much that it cannot be torn out of our days or acts. It will thus turn into what we guard it to become. Therefore we must take care of it at all times since we are, in many ways, taking care of our own". (shrink)

Neil Levy (2007) argues that empirical data shows that psychopaths lack the moral knowledge required for moral responsibility. His account is intriguing, and it offers a promising way to think about the significance of psychopaths for work on moral responsibility. In what follows we focus on three lines of concern connected to Levy's account: his interpretation of the data, the scope of exculpation, and the significance of biological explanations for anti-social behavior.

ABSTRACT In Mexico informed consent is a legal requirement that ensures that patients who are invited to participate in clinical trials are provided with all the information needed to decide whether to participate, or not, in a research protocol. To improve our understanding of the problems physicians in developing countries encounter, when obtaining informed consent (IC), we examined their opinion on the importance of IC in clinical research, the quantity and quality of the information provided to the participant, and the (...) conditions in which the IC is obtained. Investigators considered that IC was useful to the patients, providing information that helped the patient to make a decision about his/her participation. Nevertheless, they felt that for some aspects of the research, like drug development in general, the use of placebos, and the randomization process, many of the patients were not capable of fully understanding the information provided, referring to the complexity of the information and illiteracy as the main reasons. Many investigators were not acquainted with some of the guidelines established in the Mexican General Law of Health,1 36% of them admitting to not having completed their IC letters. Most investigators gave only minutes to the patient to make a decision and 20% of ICs were obtained while the patient was hospitalized. Except for one investigator, all of them considered that specific training in medical ethics would be useful for the daily clinical work. (shrink)

Our EcoDialogue Center is an educational space for human sustainability within the University of Veracruz. We propose that creating sustainable knowledge requires re-thinking how we conceive ourselves as human beings. This requires paying attention to what we call “the quality of being,” which means caring about and attending to the physical–emotional–mental–spiritual as the foundation of education. This way we can create a space where we can dialogue contemplatively where all dimensions of our lives interact; the physical, the emotional, the communitarian, (...) the social politic, the planetarium, and the spiritual being act with social–environmental responsibility. (shrink)

Drawing on the analogy between musical meaning-making and human subjectivity, this book develops the concept of the acoustic self, exploring the ways in which musical characterization and structure are related to issues of subject-representation in the modernist English novel. The volume is framed around three musical topics-the fugue, absolute music, and Gesamtkunstwerk-arguing that these three modes of musicalization address modernist dilemmas around selfhood and identity. Varga reflects on the manifestations of the acoustic self in examples from the works of E.M. (...) Forster, Aldous Huxley, and Virginia Woolf and such musicians as Bach, Beethoven, Handel, and Wagner. An additional chapter on jazz and electronic music supplements these inquiries, pursuing the acoustic self beyond modernism and thereby inciting further discussion and theorization of musical intermediality, as well as recent sonic practices. Probing the analogies in the complex interrelationship between music, representation, and language in fictional texts and the nature of human subjectivity, this book will appeal to scholars interested in the interface of language and music, in such areas as intermediality, multimodality, literary studies, critical theory, and modernist studies. (shrink)

Se define “iatrofilosofía” como la disciplina traslacional entre la medicina y la filosofía que tiene un doble objetivo, teórico y práctico. Se presenta un modelo de iatrofilosofía práctica aplicado al dolor crónico asociado a depresión y estrés —depresalgia— que expande al ámbito médico general la psicoterapia Fenomenológica, Hermenéutica Dinámica (PHD). Se parte del modelo general de la triada médica — patología (disease), padecimiento (illness) y condición de enfermo (sickness)— y, en el horizonte de la antropología de Ortega, se proponen cinco (...) metáforas nucleares: avaricia del cuerpo, angustia de circunstancia, desgarro personal, nudos personales y expropiación personal. Estas se relacionan con los mecanismos neurobiológicos de sensibilización central, alostasis y alteración del eje hipotálamo-hipófisis-suprarrenal. Se propone un proceso de recuperación personal basado en la concordia terapéutica. El análisis del dolor crónico y de otros problemas complejos de salud puede beneficiarse de metodologías filosóficas como la hermenéutica clínica. (shrink)

Between the mid-1960s and the early 1970s, the quotidian dimension took political centrality in Japan thanks to the leading role of the New Left movement and its ideology. This went hand in hand with an appreciation of the philosophical approaches of Marxist intellectuals such as Jun Tosaka and Gorō Hani, who saw the quotidian as a fundamental space for historical transformation. We know how Tosaka and Hani developed an everyday-centred philosophy of history through their writings, but we know little about (...) how formats other than the written word – such as cinema – contributed to thinking historical reality from the same ideological approach. To address this gap in our understanding, this article analyses the intersection of two highly representative films with Tosaka and Hani’s historical thought: Secrets Within Walls ( Kabe no naka no himegoto, Kōji Wakamatsu, 1965) and Ceremonies ( Gishiki, Nagisa Ōshima, 1971). These films’ cinematic allegorisation of post-war Japan’s everyday relationships was a way to reflect on the political character of that period. (shrink)