Este artículo tiene como objetivo revisar el concepto de emancipación en la obra de J. Rancière, particularmente como aparece desarrollado en El maestro ignorante y El espectador emancipado. De esta forma, se muestra que la emancipación no es el fin de un proyecto histórico sino un punto de partida a través de la igualdad de las inteligencias, y por lo tanto, cualquiera puede tener acceso a esta experiencia sin un proceso de concientización o un maestro explicador. Por último, reflexionamos sobre (...) los posibles retos y posibilidades del método de la igualdad. (shrink)

Este libro es un compendio de diversos artículos del ámbito de la Lógica que cubren un amplio abanico de temas ofreciendo una panorámica sobre esta disciplina. Encontraremos artículos sobre aspectos históricos y sobe el desarrollo de la lógica en la filosofía, la informática y las matemáticas actuales; otros sobre cuestiones de metalógica, y otros sobre diferentes tipos de lógicas: intuicionista, híbridas e intensionales, y sus lenguajes, semánticas y aplicaciones. El resultado en su conjunto es, además, una reflexión sobre el papel (...) de la Lógica en el pasado, presente y futuro de la ciencia y el pensamiento. Pero este libro quiere ser, sobre todo, un homenaje a una de las lógicas más reconocidas de España, María Manzano, que con su actividad académica ha contribuido de forma fundamental al desarrollo del área de Lógica y Filosofía de la Ciencia en España, a la vez que es apreciada en la gran comunidad internacional de lógicos. Con la excusa de su jubilación como catedrática de la Universidad de Salamanca, veintitrés autores que han compartido con ella aventuras en el mundo de la Lógica se han reunido para contarle (y contarnos) algunas de esas apasionantes aventuras. (shrink)

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

Duas primeiras razões incitam fazer de Schoenberg um teórico da Forma. Uma - musical - não se discute, porque ele é efetivamente o autor de um Tratado de harmonia e de diferentes outros escritos de pedagogia musical, como Problemas do ensino de arte (1911), ou de questões sobre método de composição, notadamente Fundamentals of Musical Composition (póstumo, 1967). A outra está mais articulada à filosofia e à sua vontade de atribuir à música uma intenção de verdade. Sua posição é notável (...) em relação a isso, porque ele não se pretendia um especialista em estética musical e desdenhava os "fazedores" de teorias estéticas, com suas "pretensas leis artísticas". Sua obra teórica também tem origem na história das teorias estéticas de filósofos que defendem concepções de belo. Num sentido, suas ambições de "pensador da música" - qualidade que ele reivindicava com insistência - eram mais altas. Seu objetivo era menos o de atingir a beleza do que a verdade. Uma verdade que, a seus olhos, a música deveria atingir e servir, mas também uma verdade que se endereçasse da mesma maneira ao filósofo. (shrink)

La publicación en abierto de los artículos conlleva unos gastos conocidos como cargos por procesamiento de artículos. El objetivo de este trabajo es determinar el coste de los artículos publicados en abierto mediante APC de autoría española en cinco categorías temáticas de las ciencias sociales: Humanities, Sociology, Information Science & Library Science, Education & Educational Research y Communication de la Colección Principal de la Web of Science durante el periodo 2012-2019. Se han identificado las revistas, las instituciones financiadoras y los (...) modelos de publicación más frecuentes. El estudio indica que de las 223 revistas que publicaron artículos con APC las que más lo hicieron fueron Communication & Society, Comunicar y el Profesional de la Información. El gasto total en APC fue de 481.120,4 € y el coste medio de 1.129 €. Las revistas con mayor coste fueron Computers & Education, Scientometrics y IEEE Transactions on Learnig Technologies. Los modelos de publicación más frecuentes fueron DOAJ Gold, Green Published y Green Accepted. En el 53% de los artículos constaba que la financiación procedía del gobierno de España, en el 25% de gobiernos autonómicos, en el 21% de la Unión Europea y en el 20% de las universidades. El coste medio de los APC de las publicaciones estudiadas está dentro de las cantidades habituales a nivel mundial, siendo más caros los APC en revistas con impacto más alto y en las áreas Information Science & Library Science y Sociology. Conocer los APC puede orientar las políticas y el apoyo institucional al acceso abierto y mejorar de los recursos académicos. (shrink)

Resumen: El presente artículo revisa los usos de la figura del testigo en dos novelas chilenas de reciente publicación: La dimensión desconocida de Nona Fernández y Monte Maravilla de Miguel Lafferte, ambos relatos cuyas tramas están basadas en casos, lugares y personajes históricos reales relacionados con violaciones a los derechos humanos en Chile durante la dictadura pinochetista. En ambos casos, la figura del testigo es compleja e intrincada, ya sea porque es un victimario arrepentido, una niña que se convertirá en (...) la narradora del futuro o un fantasma que resulta ser real. De paso, y a la luz del testigo como figura articuladora común tanto para el derecho como para la literatura, el artículo quiere reflexionar acerca de las posibilidades de los procesos judiciales, en tanto narrativas, como fuentes de memoria colectiva para dar cuenta del horror. El rol del testigo resulta clave en ambos campos discursivos: mientras en los procesos judiciales el testigo es el sujeto de la enunciación del testimonio y, con ello, elemento de prueba en la determinación de responsabilidades, en la literatura el testigo tiene implicancias tanto narratológicas como éticas importantes, las que le proporcionan una riqueza al testimonio que lo vuelven una forma eficaz de memoria que más que contar lo sucedido, se acerca a mostrarlo.: This article reviews how the witness figure has been used in two chilean novels that have been recently published: La dimensión desconocida, from Nona Fernández and Monte Maravilla, from Miguel Lafferte. Both script plots are based in real cases, places and historical characters, related to Pinochet´s dictatorship. They present a complex and intrincate witness figure, through the form a regretful torturer, a girl who will be the future´s narrator or a ghost that happens to be real. Meanwhile, in light of the witness understood as an common articulating figure for the law, as well as for literature, the article wants to reflect on judicial processes posibilities, while narrative, as colective memory sources that can be held accountable for the horror. The witness role turns out to be essential in both discourse fields: meanwhile in judicial procesess the witness is the subject of the testimony enunciation and, as such, an evidence element for criminal liabilities determination, in literature, the witness has important narrative as well as ethics implications, wich give such richness to the testimony, that it becomes an effective way of memory that not only narrates what happened, it closes to show it. (shrink)

The pandemic caused by the new coronavirus has sparked discussions among health professionals about the role of food and nutrition in the infectious condition caused by the SARS-CoV-2 virus in different population groups. Malnutrition, including obesity, may reflect more severe outcomes in the physiopathology of infection and systemic responses caused by COVID-19. The present work aims to make considerations directed to the nutritionist about the susceptibility of COVID-19 in individuals submitted to malnutrition, highlighting possible outcomes of the disease and the (...) importance of nutritional care in maintaining the health of these patients. Therefore, maintaining a good nutritional status of these patients, combined with an adequate level of micronutrients will not guarantee protection against infection caused by COVID-19, however, it is essential to minimize the risks of worsening this disease. (shrink)

RESUMEN Partiendo de algunas experiencias del presente, se retoma la interpretación nietzs cheana del resentimiento para explorar la complejidad y ambivalencia del fenómeno e iluminar cuestiones actuales. Así, se vinculan dos tendencias y sus implicaciones: cómo el resentimiento genera la fijación de una identidad amenazadora que lleva a la estigmatización de un otro, a la vez como una forma de rechazo de la contingencia histórica; y cómo el vínculo del resentimiento con la temporalidad, en particular con un tipo de memoria, (...) produce una incapacidad para asumirla creadoramente. Esta reflexión deja abiertas preguntas sobre cómo los cuerpos afectados por el resen timiento pueden revertirlo y dar lugar a formas más vitales de relación con el mundo. ABSTRACT On the basis of selected experiences from the present, the article revisits the Nietzschean interpretation of resentment in order to explore the complexity and ambivalence of the phenomenon and shed light on current issues. To that effect, it connects two tendencies and their implications: the manner in which resentment generates the fixation of a threatening identity that leads to the stigmatization of an other, which, at the same time, involves a rejection of historical contingency; and the manner in which the link between resentment and temporality, in particular with a type of memory, produces an incapacity to assume it creatively. This reflec tion leaves questions open regarding how bodies affected by resentment can twist it around and give rise to more vital forms of relating to the world. (shrink)

Este artigo canta uma canção — uma canção criada ao unir o trabalho de quatro grandes nomes na história da lógica: Hans Reichenbach, Arthur Prior, Richard Montague, e Leon Henkin. Embora a obra dos primeiros três desses autores tenha sido previamente combinada, acrescentar as ideias de Leon Henkin é o acréscimo requerido para fazer com que essa combinação funcione no nível lógico. Mas o presente trabalho não se concentra nas tecnicalidades subjacentes (que podem ser encontradas em Areces, Blackburn, Huertas, e (...) Manzano [no prelo]), e sim nos instrumentos subjacentes e no modo como trabalham em conjunto. Esperamos que o leitor fique tentado a cantar junto. DOI:10.5007/1808-1711.2011v15n2p225. (shrink)

Este trabalho tem por objetivo apresentar diferentes concepções sobre a educação das crianças na perspectiva de filósofos e educadores, considerados como alguns dos autores mais representativos no estudo do tema. Trata-se de uma pesquisa de caráter bibliográfico, fundamentada na construção de conhecimentos oriundos das contribuições de autores clássicos e contemporâneos, além de estudos posteriores feitos por estudiosos e pesquisadores sobre as idéias de tais autores. Esse procedimento é necessário porque nem todos os autores trataram sistematicamente do tema em questão, mas (...) apenas abordaram-no esporadicamente em aforismos, ensaios e proposições. Assim, teremos seqüencialmente o estudo e a interpretação de algumas idéias encontradas nas obras Platão, Montaigne, Descartes, Locke, Rousseau, Kant, Vygotsky, Dewey, Piaget e Lipman. A partir da compreensão dos avanços e retrocessos no estudo da educação da criança defendemos a necessidade e a relevância do estudo dessa temática no âmbito acadêmico, particularmente, na disciplina filosofia da educação, pois conforme acreditamos, a mesma constitui um dos principais campos teóricos na contribuição para a formação de futuros educadores. (shrink)

O presente texto objetiva investigar o retorno do fenômeno religioso por meio da teoria de Karl Marx sobre o estranhamento, em obras como A questão Judaica, Crítica da filosofia do direito de Hegel – Introdução, Manuscritos Econômicos-filosóficos e a Ideologia Alemã, obras nas quais Marx discute as condições materiais de existência para explicar a sociedade moderna (a política, a religião etc.), o que possibilita uma discussão sobre as estruturas concretas e sociais do sistema capitalista. Essas análises permitem entender como a (...) religião se faz tão presente na vida dos indivíduos, uma vez que o capitalismo é permeado por um trabalho fragmentado, que conduz o homem à perda de si, um trabalho marcado pelas contradições da propriedade privada. Para Marx, a religião não é um fenômeno abstrato, mas social e pode ser investigada pelo estudo das condições materiais da realidade. Portanto, se a religião persiste na sociedade é porque o capitalismo não promove uma real emancipação, mas apenas uma vida humana estranhada. A busca pela religião é uma forma de o homem reconciliar-se consigo mesmo, já que o mundo material o aflige e dilacera. (shrink)

Proponemos una teoría estética basada en un enhebrado cronotópico del discurso creativo que replantea las lógicas de constitución del sujeto. Tomamos como hilo conductor la película La voz de la luna (La voce della Luna, 1990) de Federico Fellini, cuyo surrealismo, lejos de suponer una construcción al azar de un relato, revela una sofisticada narrativa desde lo circunstancial (y no desde el sujeto o el objeto). Es aquí donde confluimos con las tesis más radicales de Antonin Artaud y su (...) proyecto político basado en el teatro de la crueldad y la reificación del fragmento-órgano. Concluimos con un alegato por una narración vital, que trascienda la obra, disipe la posición del sujeto en la misma (lo que Jacques Derrida denomina Forcener le subjectile) para que el sentido de la humanidad, en lo ínfimo y fragmentado, trasparezca. (shrink)

Just as bodily actions are things you do with your body, mental actions are things you do with your mind. Both are different from things that merely happen to you. Where does the idea of mental action come from? What are mental actions? And why do they matter in philosophy? These are the three main questions answered in this paper. Section 1 introduces mental action through a brief history of the topic in philosophy. Section 2 explains what it is to (...) be a mental action in terms of intentional action. Section 3 argues that the fact that we can perform mental actions has some striking consequences concerning mental content. Section 4 shows how mental action helps to explain some important facts about self-knowledge and the normativity of thought. The conclusion mentions two further fruitful avenues for philosophical research on mental action. (shrink)

Aesthetic value empiricism claims that the aesthetic value of an object is grounded in the value of a certain kind of experience of it. The most popular version of value empiricism, and a dominant view in contemporary philosophical aesthetics more generally, is aesthetic hedonism. Hedonism restricts the grounds of aesthetic value to the pleasure enjoyed in the right kind of experience. But hedonism does not enjoy any clear advantage over a more permissive alternative version of value empiricism. This alternative is (...) aesthetic liberalism. On this view, an object’s aesthetic value is fully grounded in any value—not just the hedonic value—of a correct and complete experience of its sensory features. To demonstrate the advantages of liberalism over hedonism, I apply both views to analyze the aesthetic value of the Spring Temple Buddha and Anselm Kiefer’s Seraphim. I detail four advantages of liberalism over hedonism, and I conclude by defending liberalism from two kinds of objection. (shrink)

Antonia Lolordo presents an original interpretation of John Locke's metaphysics of moral agency, in which to be a moral agent is simply to be free, rational, and a person.

This book offers a comprehensive treatment of the philosophical system of the seventeenth-century philosopher Pierre Gassendi. Gassendi's importance is widely recognized and is essential for understanding early modern philosophers and scientists such as Locke, Leibniz and Newton. Offering a systematic overview of his contributions, LoLordo situates Gassendi's views within the context of sixteenth- and early seventeenth-century natural philosophy as represented by a variety of intellectual traditions, including scholastic Aristotelianism, Renaissance Neo-Platonism, and the emerging mechanical philosophy. LoLordo's work will be essential (...) reading for historians of early modern philosophy and science. (shrink)

Brazilian educator, Paulo Freire, best known for his work Pedagogy of the Oppressed, challenged education plans that contributed to the marginalization of minorities and the poor. Freire believed that education should be used for liberation by helping learners reflect on their experiences historically, giving immediate reality to issues of racism, sexism, and the exploitation of workers. Known as one of the most influential theoretical innovators of the twentieth century, his views have left a significant mark on progressive thinkers about education (...) and liberation. Reinventing Paulo Freire is an homage to him by protégé Antonia Darder. Here, she explores the legacy of Freire, interviews eight former students who studied him-- now teachers themselves, and reflects on the teaching practice as demonstrated by Freire himself. The interviews take the form of first person narratives; the epilogue consists simply of a letter and a poem. (shrink)

L’hédonisme éthique est la théorie selon laquelle les seules choses qui ont de la valeur finale, respectivement positive et négative, sont le plaisir et le déplaisir. Une grande partie du débat philosophique autour de l’hédonisme éthique s’est concentrée sur la nature de ces états affectifs. Cet article se propose de revisiter cette question en examinant les relations entre l’hédonisme éthique et la philosophie du plaisir et de la douleur. L’hédonisme éthique est traditionnellement associé à une théorie qui conçoit le plaisir (...) comme une qualité phénoménale, mais cette théorie est loin de faire l’unanimité. Nous montrerons que la plupart des théories récentes les plus prometteuses en philosophie du plaisir et de la douleur sont en fait incompatibles avec l’hédonisme éthique, ce qui place l’hédoniste dans une position difficile. (shrink)

Philosophy and Phenomenological Research, EarlyView.

One of the main objections against effective altruism is the so-called institutional critique, according to which the EA movement neglects interventions that affect large-scale institutions. Alexander Dietz has recently put forward an interesting version of this critique, based on a theoretical problem affecting act-utilitarianism, which he deems as potentially conclusive against effective altruism. In this article I argue that his critique is not as promising as it seems. I then go on to propose another version of the institutional critique. In (...) contrast to Dietz's version, it targets not the core principles of effective altruism but rather some important methodological assumptions made in EA research, namely diminishing marginal returns and low-hanging fruits. One key conclusion is that it may be time for critics of effective altruism to shift their attention from the theoretical core principles of effective altruism towards the methodological tools actually employed in practice by the EA movement. (shrink)

Any contextualist approach to knowledge has to provide a plausible definition of the concept of context and spell out the mechanisms of context changes. Since it is the dynamics of context change that carry the main weight of the contextualist position, not every mechanism will be capable of filling that role. In particular, I argue that one class of mechanisms that is most popularly held to account for context changes, namely those that arise out of shifts of conversational parameters in (...) discourses involving knowledge claims, are not suited to the job because they cannot account for the genuinely epistemic nature of the context shift. A form of epistemic contextualism that defines the context through the structure of our epistemic projects is suggested. Context changes in this account are linked to changes in the background assumptions operative in our epistemic projects and the methods used to carry out our inquiries. (shrink)

The heterogeneity problem, which stems from the alleged difficulty of finding out what all pleasant experiences have in common, is largely considered as a substantial issue in the philosophy of pleasure, one that is usually taken as the starting point for theorizing about the essence of pleasure. The goal of this paper is to move the focus away from the heterogeneity problem and toward an alternative approach to pleasure. To do this, I first show that, although the approach stemming from (...) the heterogeneity problem has led to an interesting discussion about the essence of pleasure, it has usually endorsed an introspectionist methodology and other problematic assumptions that have led to doubtful results. I thus propose a natural-kind approach to pleasure, which seeks to determine what, if any, the natural kind of pleasure would consist in. This approach broadens the investigation of pleasure by enabling the use of a larger range of methodological tools, thus opening new promising directions for research. (shrink)

Revelation, or the view that the essence of phenomenal properties is presented to us, is as intuitively attractive as it is controversial. It is notably at the core of defences of anti-physicalism. I propose in this paper a new argument against Revelation. It is usually accepted that low-level sensory phenomenal properties, like phenomenal red, loudness or brightness, stand in relation of similarity and quantity. Furthermore, these similarity and quantitative relations are taken to be internal, that is, to be fixed by (...) what their relata are. I argue that, under some plausible additional premises, no account of what grounds these relations in the essence of their relata is consistent with Revelation, at least if we take common phenomenological descriptions for granted. As a result, the plausibility of Revelation is undermined. One might however resist this conclusion by weakening the epistemic relation postulated between subjects and their phenomenal properties. (shrink)

Paulo Friere is considered to be one of the most influential educational philosophers of the twentieth century. Within many progressive circles, he would be considered the most important radical educational philosopher of our times, given his contribution to a revolutionary understanding of education and his certainty and faith that education can function as one of the most significant empowering and democratizing forces in the lives of the disenfranchised. In this deeply personal introduction to the man,and his ideas and their contribution (...) to ideas of progressive schooling, Antonia Darder reflects on her personal memories of time spent with Freire and his influence on her own work. (shrink)

L'hédonisme axiologique a une longue histoire en philosophie. Pourtant, il garde une mauvaise réputation qui lui vaut d’être parfois écarté sans ménagement de la discussion philosophique. Cet article se propose de défendre l'hédonisme axiologique en exposant les principaux arguments en sa faveur et en répondant aux principales critiques et confusions dont il fait l'objet. Une attention particulière sera portée aux arguments établissant la spécificité du plaisir et du déplaisir par rapport à toutes les autres choses — amitié, savoir, justice, etc. (...) — dont on pourrait argumenter la valeur finale.While axiological hedonism has a long history in philosophy, it also has a bad reputation, which has led to it being discarded without proper examination of its plausibility. In this article, I defend axiological hedonism by presenting the main arguments in its favour as well as the criticisms and confusions to which it has been subjected. I pay special attention to the arguments that hint at the specificity of pleasure and displeasure in comparison with other things — friendship, knowledge, justice, etc. — that might be argued to have final value. (shrink)

Background Informed consent is often cited as the “cornerstone” of research ethics. Its intent is that participants enter research voluntarily, with an understanding of what their participation entails. Despite agreement on the necessity to obtain informed consent in research, opinions vary on the threshold of disclosure necessary and the best method to obtain consent. We aimed to investigate Australian researchers’ views on, and their experiences with, obtaining informed consent. Methods Semi-structured interviews were conducted with 23 researchers from NSW institutions, working (...) in various fields of research. Interviews were analysed and coded to identify themes. Results Researchers reported that consent involved information disclosure, understanding and a voluntary decision. They emphasised the variability of consent interactions, which were dependent on potential participants’ abilities and interests, study complexity and context. All researchers reported providing written information to potential participants, yet questioned the readability and utility of this information. The majority reported using signed consent forms to ‘operationalise’ consent and reported little awareness of, and lack of support in implementing more dynamic informed consent procedures, such as verbal informed consent, that was fit for the purposes of their studies. Views on Human Research Ethics Committees varied. Some reported inconsistent, arduous inputs on the information form and consent process. Others expressed reliance on HRECs for guidance, viewing them as institutional safeguards. Conclusions This study highlights the importance of transparent relationships, both between researchers and participants, and between researchers and HRECs. Where the relationship with study participants was reported as more robust, researchers felt that they were better able to ensure participants made better, more informed decisions. Where the relationship with HRECs was reported as more robust, researchers were more likely to view them as institutional safeguards, rather than as bureaucratic hindrances. Conscientious and mindful researchers are paramount to ensuring the procedure accommodates individual requirements. This study advocates that when designing ethical informed consent practices, researchers should be integrated as autonomous players with a positive input on the process, rather than, in the worst case, predatory recruiters to be curtailed by information forms and oversight. (shrink)

Quand nous lisons un livre passionnant, quand nous passons une bonne soirée avec des amis ou quand nous dégustons des mets raffinés, nous nous trouvons parfois dans un état de plaisir. La notion de plaisir traverse de nombreux champs de recherche en philosophie. Une question centrale reste sans doute celle de sa nature : qu’est-ce donc que le plaisir ? Pour y répondre, une comparaison avec d'autres entités mentales plus familières se révèle fructueuse, et permet de mettre à jour ses (...) spécificités propres. La définition du plaisir doit rendre compte de sa diversité, puisque le plaisir semble toujours se présenter sous des formes multiples : qu'y a-t-il de commun parmi toutes les instances de plaisir ? Par ailleurs, le plaisir semble souvent avoir un objet, ce qui soulève une série de questions : Quel type de chose peut être un objet du plaisir ? Dans quelle mesure l'objet du plaisir constitue-t-il le plaisir lui-même ? Plus généralement, quelle est la nature du lien entre le plaisir et son objet ? Ces questions seront abordées dans la Section 1. Au-delà de ces questions définitionnelles, des questions plus spécifiques se posent concernant la manière dont on peut rendre compte du plaisir dans une optique naturaliste : dans quelle mesure le plaisir est-il une entité qui s’intègre dans une image unifiée du monde dans lequel on vit ? Puisqu'il est généralement entendu que la science manifeste cette ambition unificatrice, comment peut-on rendre compte du plaisir de manière scientifique ? La Section 2 est dédiée à ces questions. Une des principales difficultés rencontrées est que le plaisir ne semble pas neutre. Il paraît plutôt avoir une valeur affective positive, dans un sens qui reste bien sûr à éclaircir. Cette valeur se manifeste d'abord dans le fait que le plaisir est susceptible d'orienter nos actions et réactions : nous sommes typiquement attirés par le plaisir, de la même manière que nous cherchons à éviter la souffrance. C'est l'aspect motivationnel du plaisir. La valeur affective du plaisir semble cependant aller au-delà de son rôle motivationnel, pour donner lieu à des caractéristiques normatives. Non seulement le plaisir motive certaines actions, mais il les justifierait aussi, en fournissant des raisons d'agir qui semblent valides. Plus encore, le plaisir semble bon pour nous, ou nous faire du bien. Il semble donc avoir une valeur prudentielle, en ce qu'il contribuerait à rendre notre vie meilleure. Cela pourrait alors justifier son intégration dans le domaine de la morale. Ces considérations seront l’objet de la Section 3. (shrink)

This article seeks to carry out a bibliographic review of the text “Proust and the understanding of pain”, by Franklin Leopoldo e Silva, originally published in Revista Discurso, 03 (1972). In the text in question, the main themes of the Proustian novel appear, such as time, voluntary and involuntary memory and oblivion, in the light of a core theme from the narrative point of view: pain. It seeks to answer the question: “Is finding time again the same as recovering it?”, (...) under the interpretation of time that passes and in the face of the passage of time, and to clarify the relationships between temporality and the role of art. (shrink)

El retorno del lenguaje conlleva la desaparición del hombre como figura cardinal del saber moderno. La muerte del hombre anunciada por Foucault está en estrecha relación con la muer-te de Dios anunciada por Nietzsche. El último hombre ha matado a Dios y debe responder ahora de su propia finitud. La obra de Foucault traza una historia crítica del pensamiento. Su escepticismo es una crítica del conocimiento. Foucault dudó de las verdades de cada época y de las verdades intemporales. En este (...) artículo trazo el recorrido del hombre en la obra fou-cauldiana y muestro que el escepticismo en Foucault deviene una herrramienta importante en su crítica del conocimiento. (shrink)

Basic actions are those intentional actions performed not by doing any other kind of thing intentionally. Complex actions involve doing one kind of thing intentionally by doing another kind of thing intentionally. There are both basic and complex mental actions. Some complex mental actions have a striking feature that has not been previously discussed: they have several distinct contents at once. This chapter introduces and explains this feature, here called “content plurality.” This chapter also argues for the philosophical significance of (...) this feature. The existence of content plurality offers a new explanation of transparent self-knowledge and suggests a new theory of inference. It also opens up a new conception of the relation between decisions to act and judgments about what ought to be done. (shrink)

Antonia Darder closely examines Freire's ideas as they are articulated in Pedagogy of the Oppressed, beginning with a historical discussion of his life and a systematic discussion of the central philosophical traditions that informed his revolutionary ideas. Darder explores Freire's fundamental themes and ideas, including issues of humanization, teacher/student relationship, reflection, dialogue, praxis, and his larger emancipatory vision. The book also includes a chapter-by-chapter close reading of the text with sample questions to prompt discussion and engagement with Freire's ideas, (...) as well as a new interview with Freire's widow, Ana Maria Araújo Freire, and a preface by Donaldo Macedo. -- from back cover. (shrink)

This volume explores the relationship between individuals and institutions in scholastic thought and practice across the twelfth and fifteenth centuries, setting an agenda for future debates. Written by leading European experts from numerous fields, this theoretically sophisticated collection analyses a wide range of intellectual practices and disciplines. Avoiding narrow approaches to scholasticism, the book addresses ethics, history, heresy, law, inquisition, metaphysics, pastoral care, poetry, religious orders, saints' cults and theology. A substantial introduction establishes an accessible historiographical context for the volume's (...) agenda, and a final afterword examines implications for future research. The history of individuals and institutions in scholasticism has often been unhelpfully treated either as a simple intellectual genealogy of schools and doctrines, or a constitutional history of particular organizational forms. This volume advances our understanding by reconsidering these fields as a whole and addressing two large questions. What was the relationship between particular intellectuals and their wider networks? How did individuals alter their institutions, and how did those institutions shape their individuality? This volume is of major importance to intellectual, religious and cultural historians as well as historians of knowledge and science. It will engage those working on individuals and institutions in the middle ages as well as in other periods. (shrink)

You can come to know that you believe that p partly by reflecting on whether p and then judging that p. Call this procedure “the transparency method for belief.” How exactly does the transparency method generate known self-attributions of belief? To answer that question, we cannot interpret the transparency method as involving a transition between the contents p and I believe that p. It is hard to see how some such transition could be warranted. Instead, in this context, one mental (...) action is both a judgment that p and a self-attribution of a belief that p. The notion of embedded mental action is introduced here to explain how this can be so and to provide a full epistemic explanation of the transparency method. That explanation makes sense of first-person authority and immediacy in transparent self-knowledge. In generalized form, it gives sufficient conditions on an attitude’s being known transparently. (shrink)

The article examines the negative impact of neoliberal policies upon the work of border intellectuals within the university, whose scholarship seeks to explicitly challenge longstanding structural inequalities and social exclusions. More specifically, the notion of neoliberal multiculturalism is defined and discussed with respect to the phenomenon of economic Darwinism and the whitewashing of contemporary academic labor, despite a tradition of progressive struggle within the academy. In response to the current counter-egalitarian climate of neoliberalism, a call is issued for a critical (...) pedagogy that supports a revolutionary vision of human rights and democratic life. (shrink)

Demuth tests generalize Martin-Löf tests in that one can exchange the m-th component a computably bounded number of times. A set fails a Demuth test if Z is in infinitely many final versions of the Gm. If we only allow Demuth tests such that GmGm+1 for each m, we have weak Demuth randomness.We show that a weakly Demuth random set can be high and , yet not superhigh. Next, any c.e. set Turing below a Demuth random set is strongly jump-traceable.We (...) also prove a basis theorem for non-empty classes P. It extends the Jockusch–Soare basis theorem that some member of P is computably dominated. We use the result to show that some weakly 2-random set does not compute a 2-fixed point free function. (shrink)