O presente Relato é resultado dos estudos na disciplina Antropologia Visual, ministrada pelo professor Dr. Flavio Leonel no Programa de mestrado em Linguagens e Saberes na Amazônia da Universidade Federal do Pará, Campus de Bragança. Diante da fundamentação teórica apreciada durante a disciplina pensamos discutir o conceito de memória apresentado por Paul Ricoeur, em que o autor baseia-se em duas perguntas: de que há lembrança? De quem é a memória? Podemos atribuir a esses questionamentos a passagem de paradigma: do fato (...) que é lembrado, ao sujeito que lembra tal fato. Dessa forma, a memória dos Ka’apor pode remeter a imagens do passado e reconstituir o presente das novas aldeias criadas dentro do seu Território. Assim, o relato faz um recorte teórico de conceitos chaves do que foi o desenvolvimento da pesquisa, cujo tema é A SIGNIFICAÇÃO DO LUGAR E AS NOVAS TERRITORIALIDADES DOS KA’APOR NAS ALDEIAS IPU’Y RENDA E TURIZINHO. Além disso, proponho apresentar as reflexões dos pesquisadores Ana Luiza Carvalho, Fernando Tacca, Carlo Severi e Jacques Aumont no bojo do conceito de imagem relacionando com as fotografias adquiridas durante experiência como professora do projeto de escolarização ka’apor, nos anos 2012 e 2013, denominado Ka’a namõ jumu’e ha katu – Aprendendo com a Floresta. (shrink)

Volume 35, Issue 2, April-June 2020, Page 127-129.

The literature has indicated some approximations between Skinner’s and Wittgenstein’s proposals, such as a critical standpoint on traditional psychological language conceptions. For Wittgenstein, the critique refers to the impossibility of a private language. On the other hand, Skinner’s critique culminates in defense of the concept of private events. However, this concept seems inconsistent with Wittgenstein’s proposal. Based on this assumption, this paper aims to reevaluate the role of the concept of ‘private events’ in Skinnerian behaviorism in the light of Wittgenstein’s (...) critical discussions. For this, Wittgenstein’s and Skinner’s proposals were systematically compared. It is concluded that the concept of private events is not to escape Wittgenstein’s criticisms of the traditional psychological language. (shrink)

This study examines how multinational corporations (MNCs) from the retail sector deal with four challenges they face when adopting Corporate Social Responsibility (CSR) policies: the challenge of developing well-performing CSR projects and programs, building competitive advantages based on CSR, responding to local stakeholder issues in the host countries and learning from different CSR experiences on a worldwide basis. Based on in-depth case studies of two globally leading retail MNCs (with strong operations in Latin America), the concept of Transverse CSR Management (...) emerged. Transverse CSR Management is defined as a distinctive form of organizational configuration that crosses different functional areas, country operations, and the boundaries of the firm. In particular, this article makes three main contributions: (1) we identify four central challenges faced by MNC managers when developing their CSR strategies; (2) we propose the concept of Transverse CSR Management to face these central challenges (together, at the same time) and identify its key elements (top management, external stakeholders, functional areas, and country subsidiaries); and (3) we propose four mechanisms (hierarchical, relational, cultural, and collaborative) through which the concept of Transverse CSR Management can be implemented by practicing managers. This study provides valuable insights for MNC managers in headquarters and subsidiaries on the issues they need to address in order to successfully deal with the four CSRrelated challenges. (shrink)

O objetivo do presente artigo é propor uma interpretação da filosofia sartriana para pensar o nossoatual contexto de isolamento, pandemia e agravamento de diferentes crises. Pretendo fazer isso pormeio de dois conceitos cunhados a partir do exame das obras Bariona, Cahiers pour une morale eCritique de la raison dialectique, são eles: esperança existencialista e solidariedade construída.

O objetivo do presente artigo é apresentar uma proposta de método de pesquisa da filosofia de Jean-Paul Sartre que considera como parte da manifestação do seu pensamento também as obras ficcionais de literatura e teatro e não somente as obras teóricas. Com o método de pesquisa que privilegia a perspectiva de conjunto da obra procuro demonstrar os ganhos teóricos e conceituais e a profundidade de discussão possíveis se nos dedicarmos a compreender como o pensamento sartriano acontece também pelas vias da (...) literatura e do teatro. Para isso, o texto promove a reflexão em torno das relações entre Filosofia e Literatura ao longo da produção sartriana, rebatendo a interpretação tradicional de que as obras ficcionais de Sartre são pièces à these, i. é, de que a ficção funcionaria como uma exemplificação para a filosofia.AbstractThe aim of this article is to present a proposal of a method of research of the philosophy of Jean-Paul Sartre. This method considers as part of the manifestation of his thought also the fictional works of literature and theater and not only the theoretical works. With the method of research that privileges the perspective of the entire work I will try to show the theoretical and conceptual gains and the depth of discussion possible if we try to understand how the Sartrian thought also manifests through the paths of literature and theater. For this, this paper wants to promote the reflection on the relations between Philosophy and Literature throughout the Sartrian work, debating the traditional interpretation about the fictional works as pièces à these, ie, that fictional work should be seen as an exemplification for philosophy. (shrink)

As características do ambiente no qual o organismo é exposto podem exercer influências que favorecem ou prejudicam seu desenvolvimento. A família pode ser considerada como o primeiro grupo social com o qual a criança interage e exibe papel privilegiado neste processo. O presente estudo pretendeu descrever e comparar a interação entre as díades mãe-bebê em situação lúdica e na troca de fraldas. Participaram 20 mães de bebês de quatro a seis meses de idade. Para a codificação das interações utilizou-se o (...) Sistema de Codificação da Interação Mãe-Criança Revisado (CITMI-R). Os resultados apontaram que nas duas situações o comportamento materno mais frequente foi o Sensível Neutro e dos bebês foram os de Aproximação Social Neutra e de Jogo. Na situação de cuidado as mães apresentaram, também, o comportamento Protetor Positivo. Conclui-se que houve baixa frequência de comportamentos interativos positivos, apontando para a importância de intervenções junto às mães de bebês. (shrink)

RESUME Jean-Paul Sartre débute comme dramaturge durant la Seconde Guerre mondiale alors qu'il est prisonnier de guerre en Allemagne, dans un camp de 25.000 détenus. Durant sa captivité, le philosophe écrit une pièce de théâtre réunissant des victimes et leurs bourreaux, des juifs, des prisonniers et des allemands. Bariona est la toute première pièce de Sartre et elle restera une référence pour le théâtre de situations que l'auteur ne cessera de réaliser pendant toute sa vie. Traditionnellement la pensée sartrienne est (...) analysée, dans un premier temps, sous le prisme de la philosophie abstraite et individualiste dont L'être et le néant est l'expression fondamentale, puis, dans un second temps, après la Seconde Guerre mondiale, à travers le marxisme dont la Critique de la raison dialectique serait le principal ouvrage. L'objectif essentiel de cet article est de mettre à l'épreuve cette idée en analysant les concepts de l'homme seul et de la collectivité dans la première pièce dramaturgique de Sartre. On verra que l'interprétation que divise la pensée de Sartre en deux n'est pas si juste. RESUMO Jean-Paul Sartre estreia como dramaturgo durante a Segunda Guerra Mundial, quando é feito prisioneiro de guerra na Alemanha em um campo de concentração com outras 25 mil pessoas. Durante seu cárcere, o filósofo escreve uma peça de teatro reunindo vítimas e seus algozes, judeus e alemães. Bariona é a primeira peça de Sartre e permanecerá a referência do teatro de situações que o autor continuará a perseguir por toda a vida. Tradicionalmente, o pensamento sartriano é considerado, em um primeiro momento, sob o prisma da filosofia abstrata e individualista, que teria na obra O ser e o nada a expressão fundamental; em seguida, em um segundo momento, depois da Segunda Guerra Mundial, o é por meio do marxismo, do qual a Crítica da razão dialética seria a obra principal. O objetivo fundamental do presente artigo é o de colocar à prova essa ideia, analisando os conceitos de homem solitário e de coletividade na primeira peça de teatro de Sartre. Veremos que a interpretação que divide o pensamento de Sartre em dois não é, com efeito, justa. (shrink)

O amor é um tema presente nas mais diversas obras platônicas, das quais constitui grande referência: Fedro, Lísis, República e, o mais importante e especialmente dedicado ao tema, Banquete. Para Platão, o amor é a base da educação. O mesmo dirá Rubem Alves na contemporaneidade. Interessa-nos, então, entender esse amor platônico que leva o nome de Eros - a partir, sobretudo, das obras Banquete e Fedro - e apontar, seguindo o caminho da pedagogia rubemsiana, sua importância como instrumento e base (...) para a educação contemporânea. (shrink)

A implementação e o uso das Tecnologias da Informação e da Comunicação na vida em geral, e aqui com destaque nas esferas do mundo do trabalho e da educação, têm acarretado mudanças significativas na vida das pessoas e nos cenários e estruturas sociais contemporâneos. Na pós-graduação essas mudanças vêm atingindo todos os envolvidos no que diz respeito à produção e veiculação do conhecimento e à necessidade de defrontar-se qualificadamente com o redimensionamento espácio-temporal proporcionado pela inserção das TIC nos processos de (...) estudo e trabalho. Neste artigo, decorrente de uma pesquisa vinculada a um Programa de Pós-graduação e realizada com doutorandos em Educação de uma universidade pública, analisamos como estes relacionam a categoria tempo com o uso das TIC para fazer frente ao desafio do processo do doutorado no contexto atual. Por meio de entrevistas com os participantes e à luz da análise de conteúdo, identificamos que os doutorandos estão adaptando-se à lógica do denominado produtivismo acadêmico, embora muitas vezes sentindo-se paralisados frente às exigências induzidas pelos órgãos de avaliação e fomento da PG. E nesse sentido, paradoxalmente afirmam encontrar nas TIC um importante aliado para a consecução do doutoramento, embora perpassado pela intensificação do tempo. Além disso, o próprio redimensionamento de tempos e espaços na consecução do doutoramento e no processo de pesquisa e escrita da tese com a mediação das TIC configura-se como uma “faca de dois gumes”, cujas contradições são inerentes ao modelo de regulação e avaliação da PG no Brasil. Finalmente, com base nos depoimentos dos entrevistados e nas relações entre produtividade, intensificação do tempo e mediação tecnológica nesse contexto da PG, questionamos a respeito da possibilidade de resgate da perspectiva omnilateral nesse processo formativo de futuros doutores. Palavras-chave: Doutorado. TICs. Tempo. Trabalho e educação. (shrink)

There is a large gap between the specialized knowledge of scientists and laypeople’s understanding of the sciences. The novice-expert problem arises when non-experts are confronted with (real or apparent) scientific disagreement, and when they don’t know whom to trust. Because they are not able to gauge the content of expert testimony, they rely on imperfect heuristics to evaluate the trustworthiness of scientists. This paper investigates why some bodies of scientific knowledge become polarized along political fault lines. Laypeople navigate conflicting epistemic (...) and social demands in their acceptance of scientific testimony; this might explain their deference to scientific fringe theories, which often goes together with denying established scientific theories. I evaluate three approaches to mitigate denialism: improving the message, improving the messenger, and improving the environment in which the message is conveyed. (shrink)

Jean-Claude Milner, Les penchants criminels de l'Europe democratique Paris, Editions Verdier, Collection ́ Le sÈminaire de JÈrusalem a, 2003, 157 p.

Dando continuidade à Pesquisa sobre a Sociologia no Ensino Médio no Rio Grande do Sul, examinou­se o processo de escolha do livro didático de sociologia nas escolas públicas de Porto Alegre, pois a disciplina só veio a ser contemplada pelo Ministério de Educação e Cultura ­ MEC, no Programa Nacional do Livro Didático – PNLD a partir de 2011. Essa escolha gerou uma interessante investigação do ponto de vista sociológico, pois possibilita pensar a vigilância epistemológica sobre nossos próprios pares, sociólogos/professores, (...) em sua prática de ensino. Como metodologia optou­se analisar documentos normativos do PNLD e realizar entrevistas com os atores envolvidos no processo: professores, coordenadores e supervisores pedagógicos. As escolas pesquisadas foram sorteadas aleatoriamente a fim de evitar­se uma escolha intencional. O sorteio se deu por macrozonas de modo a contemplar todos os bairros de Porto Alegre, abrangendo uma amostra de 30% do total de escolas de ensino médio existentes no município. Assim, não foi privilegiado nenhum bairro (centro ou periferia) garantindo­se um painel amplo e diverso sobre a situação pesquisada. Utilizou­se o método de triangulação: análise dos documentos normativos oficiais do MEC e das entrevistas com professores e orientadores pedagógicos. Ao interpretar as entrevistas e comparar os dados obtidos com as orientações do MEC, obteve­se um rico quadro da situação da escolha do livro didático de sociologia nas escolas de Porto Alegre. (shrink)

I challenge the common view that trust is characteristically risky compared to distrust by drawing attention to the moral and epistemic risks of distrust. Distrust that is based in real fear yet fails to target ill will, lack of integrity, or incompetence, serves to marginalize and exclude individuals who have done nothing that would justify their marginalization or exclusion. I begin with a characterization of the suite of behaviors characteristic of trust and distrust. I then survey the epistemic and moral (...) hazards of distrust, in particular, distrust’s propensity to bias interpretation, to perpetuate itself, to confirm itself, to dishonor, and to insult. Taking seriously these moral and epistemic hazards requires taking affirmative measures to respond to them. I elaborate one such response: “humble trust”. The practice of humble trust issues from skepticism about the warrant of one’s own felt attitudes of trust and distrust, curiosity about who might be unexpectedly responsive to trust and in which contexts, and commitment to abjure and to avoid distrust of the trustworthy. Humble trust enables individuals to trust that they will be trusted. (shrink)

This paper examines the role of prestige bias in shaping academic philosophy, with a focus on its demographics. I argue that prestige bias exacerbates the structural underrepresentation of minorities in philosophy. It works as a filter against (among others) philosophers of color, women philosophers, and philosophers of low socio-economic status. As a consequence of prestige bias our judgments of philosophical quality become distorted. I outline ways in which prestige bias in philosophy can be mitigated.

Little is known about the aetiology of philosophical intuitions, in spite of their central role in analytic philosophy. This paper provides a psychological account of the intuitions that underlie philosophical practice, with a focus on intuitions that underlie the method of cases. I argue that many philosophical intuitions originate from spontaneous, early-developing, cognitive processes that also play a role in other cognitive domains. Additionally, they have a skilled, practiced, component. Philosophers are expert elicitors of intuitions in the dialectical context of (...) professional philosophy. If this analysis is correct, this should lead to a reassessment of experimental philosophical studies of expertise. (shrink)

Experimental studies indicate that nonhuman animals and infants represent numerosities above three or four approximately and that their mental number line is logarithmic rather than linear. In contrast, human children from most cultures gradually acquire the capacity to denote exact cardinal values. To explain this difference, I take an extended mind perspective, arguing that the distinctly human ability to use external representations as a complement for internal cognitive operations enables us to represent natural numbers. Reviewing neuroscientific, developmental, and anthropological evidence, (...) I argue that the use of external media that represent natural numbers (like number words, body parts, tokens or numerals) influences the functional architecture of the brain, which suggests a two-way traffic between the brain and cultural public representations. (shrink)

What are the consequences of evolutionary theory for the epistemic standing of our beliefs? Evolutionary considerations can be used to either justify or debunk a variety of beliefs. This paper argues that evolutionary approaches to human cognition must at least allow for approximately reliable cognitive capacities. Approaches that portray human cognition as so deeply biased and deficient that no knowledge is possible are internally incoherent and self-defeating. As evolutionary theory offers the current best hope for a naturalistic epistemology, evolutionary approaches (...) to epistemic justification seem to be committed to the view that our sensory systems and belief-formation processes are at least approximately accurate. However, for that reason they are vulnerable to the charge of circularity, and their success seems to be limited to commonsense beliefs. This paper offers an extension of evolutionary arguments by considering the use of external media in human cognitive processes: we suggest that the way humans supplement their evolved cognitive capacities with external tools may provide an effective way to increase the reliability of their beliefs and to counter evolved cognitive biases. (shrink)

Because of its appeal to the imagination, the intellect, the affections, and the will, literature has an invaluable role in the applied ethics education of business professionals and college students. This essay reaps ethics and ethical leadership insights from King Lear, while relishing its aesthetic value. By its side, core concepts underlying a proper understanding of applied ethics and hence ethical leadership are emphasized; particularly, the elements of human nature, moral agency and responsibility, the difference between morality and ethics, and (...) an overview of virtue ethics and key intellectual and moral virtues. Stressing the connection between literature and moral philosophy, this essay shows how poetry can engagingly and compellingly transmit ethical concepts and values in leadership education. (shrink)

We maintain that in many contexts promising to try is expressive of responsibility as a promiser. This morally significant application of promising to try speaks in favor of the view that responsible promisers favor evidentialism about promises. Contra Berislav Marušić, we contend that responsible promisers typically withdraw from promising to act and instead promise to try, in circumstances in which they recognize that there is a significant chance that they will not succeed.

Our ability for scientific reasoning is a byproduct of cognitive faculties that evolved in response to problems related to survival and reproduction. Does this observation increase the epistemic standing of science, or should we treat scientific knowledge with suspicion? The conclusions one draws from applying evolutionary theory to scientific beliefs depend to an important extent on the validity of evolutionary arguments (EAs) or evolutionary debunking arguments (EDAs). In this paper we show through an analytical model that cultural transmission of scientific (...) knowledge can lead toward representations that are more truth-approximating or more efficient at solving science-related problems under a broad range of circumstances, even under conditions where human cognitive faculties would be further off the mark than they actually are. (shrink)

There have two recent challenges to the orthodoxy that ‘X trusts Y to ø’ is the fundamental notion of trust. Domenicucci and Holton maintain that trust, like love and friendship, is fundamentally two-place. Paul Faulkner argues to the more radical conclusion that the one-place ‘X is trusting’ is explanatorily basic. I argue that ‘X trusts Y in domain D’ is the explanatorily basic notion. I make the case that only by thinking of trust as domain-specific can we make sense of (...) the relationships between trust and belief in goodwill, trust and distrust, and trust and trustworthiness. In addition, by modeling trust as essentially domain-specific we can account for the way in which wise trust in others is finely discriminating. (shrink)

Rationalization in the sense of biased self-justification is very familiar. It's not cheating because everyone else is doing it too. I didn't report the abuse because it wasn't my place. I understated my income this year because I paid too much in tax last year. I'm only a social smoker, so I won't get cancer. The mental mechanisms subserving rationalization have been studied closely by psychologists. However, when viewed against the backdrop of philosophical accounts of the regulative role of truth (...) in doxastic deliberation , rationalization can look very puzzling. Almost all contemporary philosophers endorse a version of the thesis of deliberative exclusivity—a thinker cannot in full consciousness decide whether to believe that p in a way that issues directly in forming a belief by adducing anything other than considerations that he or she regards as relevant to the truth of p. But, as I argue, rationalization involves the weighing of considerations that the thinker kn.. (shrink)

The geometric system of deduction called N-Graphs was introduced by de Oliveira in 2001. The proofs in this system are represented by means of digraphs and, while its derivations are mostly based on Gentzen's sequent calculus, the system gets its inspiration from geometrically based systems, such as the Kneales' tables of development, Statman's proofs-as-graphs, Buss' logical flow graphs, and Girard's proof-nets. Given that all these geometric systems appeal to the classical symmetry between premises and conclusions, providing an intuitionistic version of (...) any of these is an interesting exercise in extending the range of applicability of the geometric system in question. In this article we produce an intuitionistic version of N-Graphs, based on Maehara's LJ' system, as described by Takeuti. Recall that LJ' has multiple conclusions in all but the essential intuitionistic rules, e.g., implication right and negation right. We show soundness and completeness of our intuitionistic N-Graphs with respect to LJ'. We also discuss how we expect to extend this work to a version of N-Graphs corresponding to the intuitionistic logic system FIL (Full Intuitionistic Logic) of de Paiva and Pereira and sketch future developments. (shrink)

Despite their divergent metaphysical assumptions, Reformed and evolutionary epistemologists have converged on the notion of proper basicality. Where Reformed epistemologists appeal to God, who has designed the mind in such a way that it successfully aims at the truth, evolutionary epistemologists appeal to natural selection as a mechanism that favors truth-preserving cognitive capacities. This paper investigates whether Reformed and evolutionary epistemological accounts of theistic belief are compatible. We will argue that their chief incompatibility lies in the noetic effects of sin (...) and what may be termed the noetic effects of evolution, systematic tendencies wherein human cognitive faculties go awry. We propose a reconceptualization of the noetic effects of sin to mitigate this tension. (shrink)

To commemorate 40 years since the founding of the Journal of Business Ethics, the editors in chief of the journal have invited the editors to provide commentaries on the future of business ethics. This essay comprises a selection of commentaries aimed at creating dialogue around the theme Technology, Megatrends and Work. Of all the profound changes in business, technology is perhaps the most ubiquitous. There is not a facet of our lives unaffected by internet technologies and artificial intelligence. The Journal (...) of Business Ethics established a dedicated section that focuses on Technology and Business Ethics, yet issues related to this phenomenon run right through all the sections. Kirsten Martin, editor of the Technology and Business Ethics section, joins our interim social media editor, Hannah Trittin-UIbrich, to advance a human-centric approach to the development and application of digital technologies that places Business Ethics at centre of the analysis. For Shuili Du, technology is the defining condition for a new era of Corporate Social Responsibility—CSR 3.0—which she defines as “a company’s socially responsible strategies and practices that deal with key ethical and socio-technical issues associated with AI and related technologies on the one hand and leverage the power of AI and related technologies to tackle social and environmental problems on the other hand.” It is not just technologies that are a determining feature of our lives but technology companies, an argument made by Glen Whelan as he examines Big Business and the need for a Big Business Ethics as we try to understand the impact of Big Tech on our post-work world. Indeed, as noted by Ernesto Noronha and Premilla D’Cruz, megatrends in addition to advancement in technologies, namely globalization, the greening of economies, and changes in demographics and migration, are shaping the future for workers in ways previously unimaginable. Contributing to this important debate, Praveen Parboteeah considers the influence of another longstanding but oft overlooked megatrend, the role of religion in the workplace. Given the enormity of the influence of technology and other megatrends in our world, it is not surprising that this essay introduces ground-breaking ideas that speak to the future of business ethics research. (shrink)

Engaging Polanyi’s embeddedness–disembeddedness framework, this study explored the work experiences of Bhil children employed in Indian Bt cottonseed GPNs. The innovative visual technique of drawings followed by interviews was used. Migrant children, working under debt bondage, underwent greater exploitation and perennial and severe depersonalized bullying, indicative of commodification of labour and disembeddedness. In contrast, children working in their home villages were not under debt bondage and underwent less exploitation and occasional and mild depersonalized bullying, indicative of how civil society organizations, (...) along with the state, attempt to re-embed economic activities in the social context. Polanyi’s double movement was evident. ‘Place’ emerged as the pivotal factor determining children’s experiences. A ‘protective alliance’ of community controls and social power, associated with in-group affiliations and cohesive ties, stemming from a common village and tribal identity, aided children working at home for Bhil farmers. ‘Asymmetric intergroup inequality’ due to pronounced social identity and class differences, coupled with locational constraints and developmental disadvantage, made migrant children vulnerable targets. Social embeddedness influences how child workers are treated because it forces employers to be ethical and not engage in bullying. However, by shifting production to children’s home villages, there is an attempt to obscure the difference between child labour and child work. Thus, the seeds of disembeddedness are sown through the very act of re-embeddeding, potentially hampering future interventions. (shrink)

The feeling of error (FOE) is the subjective experience that something went wrong during a reasoning or calculation task. The main goal of the present study was to assess the accuracy of the FOE in the context of mental mathematical calculation. We used the number bisection task (NBT) to evoke this metacognitive feeling and assessed it by asking participants if they felt they have committed an error after solving the task. In the NBT participants have to determine whether the number (...) presented in the middle of a triplet corresponds to the arithmetic mean of the two outer numbers (e.g., 07_16_25) with a Yes/No answer. Our results show that FOE reports were strongly correlated with arithmetic errors and numerical properties of the NBT, suggesting that the FOE accurately represents the error. This finding indicates that even very fast metacognitive feelings are reliable when it comes to evaluating one’s own mental performance. Moreover, our results suggest that the occurrence of FOEs is determined by the fluency with which each triplet was solved and the post-decision evaluation processes that occurred after the NBT was solved. Additionally, we asked participants to report their confidence in the given answer for the cases where they did not report FOEs. Participants reported less confidence for the (objectively) incorrect answers than for the (objectively) correct ones, suggesting that in cases where they did not have a conscious FOE they still were able to implicitly detect their errors. Remarkably, confidence was also determined by the fluency of the NBT. (shrink)

There is a common assumption that evolutionary explanations of religion undermine religious beliefs. Do etiological accounts similarly affect the rationality of religious practices? To answer this question, this paper looks at two influential evolutionary accounts of ritual, the hazard-precaution model and costly signaling theory. It examines whether Cuneo’s account of ritual knowledge as knowing to engage God can be maintained in the light of these evolutionary accounts. While the evolutionary accounts under consideration are not metaphysically incompatible with the idea that (...) religious rituals engage God, they cast doubt on whether many, if not all, rituals can do this successfully. (shrink)

O artigo propõe apresentar o movimento de desconstrução do humanismo em Derrida em A escritura e a diferença. Parto de um trabalho exegético, na trilha das ocorrências do termo “humanismo” na mencionada obra, com o intuito de determinar seus usos diferentes e em que sentidos a desconstrução derridiana deve ser compreendida já, em seus primeiros escritos, como uma desconstrução do humanismo. Para tal, minha análise se dedicou a três textos centrais no referido livro: Violence et métaphysique, essai sur la pensée (...) d’Emmanuel Lévinas; La parole souflée; La structure, le signe, le jeu dans le discours des Sciences Humaines. (shrink)

O VÍNCULO ENTRE NACIONALIDADE E DIREITOS HUMANOS: UMA ANÁLISE DA APATRIDIA À LUZ DO PENSAMENTO DE HANNAH ARENDT.

Psychological evidence suggests that laypeople understand the world around them in terms of intuitive ontologies which describe broad categories of objects in the world, such as ‘person’, ‘artefact’ and ‘animal’. However, because intuitive ontologies are the result of natural selection, they only need to be adaptive; this does not guarantee that the knowledge they provide is a genuine reflection of causal mechanisms in the world. As a result, science has parted ways with intuitive ontologies. Nevertheless, since the brain is evolved (...) to understand objects in the world according to these categories, we can expect that they continue to play a role in scientific understanding. Taking the case of human evolution, we explore relationships between intuitive ontological and scientific understanding. We show that intuitive ontologies not only shape intuitions on human evolution, but also guide the direction and topics of interest in its research programmes. Elucidating the relationships between intuitive ontologies and science may help us gain a clearer insight into scientific understanding. (shrink)

This paper examines the cognitive foundations of natural theology: the intuitions that provide the raw materials for religious arguments, and the social context in which they are defended or challenged. We show that the premises on which natural theological arguments are based rely on intuitions that emerge early in development, and that underlie our expectations for everyday situations, e.g., about how causation works, or how design is recognized. In spite of the universality of these intuitions, the cogency of natural theological (...) arguments remains a matter of continued debate. To understand why they are controversial, we draw on social theories of reasoning and argumentation. (shrink)

Religious disagreement is an emerging topic of interest in social epistemology. Little is known about how philosophers react to religious disagreements in a professional context, or how they think one should respond to disagreement. This paper presents results of an empirical study on religious disagreement among philosophers. Results indicate that personal religious beliefs, philosophical training, and recent changes in religious outlook have a significant impact on philosophers' assessments of religious disagreement. They regard peer disagreement about religion as common, and most (...) surveyed participants assume one should accord weight to the other's opinion. Theists and agnostics are less likely to assume they are in a better epistemic position than their interlocutors about religious questions compared with atheists, but this pattern only holds for participants who are not philosophers of religion. Continental philosophers think religious beliefs are more like preferences than analytic philosophers, who regard religious beliefs as fact-like. (shrink)

The cultural transmission of theological concepts remains an underexplored topic in the cognitive science of religion (CSR). In this paper, I examine whether approaches from CSR, especially the study of content biases in the transmission of beliefs, can help explain the cultural success of some theological concepts. This approach reveals that there is more continuity between theological beliefs and ordinary religious beliefs than CSR authors have hitherto recognized: the cultural transmission of theological concepts is influenced by content biases that also (...) underlie the reception of ordinary religious concepts. (shrink)

In this paper I distinguish the category of “rationalization” from various forms of epistemic irrationality. I maintain that only if we model rationalizers as pretenders can we make sense of the rationalizer's distinctive relationship to the evidence in her possession. I contrast the cognitive attitude of the rationalizer with that of believers whose relationship to the evidence I describe as “waffling” or “intransigent”. In the final section of the paper, I compare the rationalizer to the Frankfurtian bullshitter.