Summary The recovery of the prejudice as well as of the authority and tradition that Gadamer accomplishes is made with the following goal: to point out the function of the dialogue, which has a main role in the legitimation and acceptance of the tradition. The philosopher introduces the dialogue conditions between tradition and the present time, all together with their prejudices and the mutual influences of the several horizons. Also, he includes the privileged condition granted by the distance of time. (...) Gadamer wants to make possible to each and everyone to have what he calls Wirkungsgeschichtliches Bewußtsein, especially those who investigate history. We cannot consider history as an object that accepts submissively a complete investigation as well as a definitive analysis. Gadamer try to alert us for the danger that is inserted on the lack of our dialogue capability, which will maintain veiled precisely the kind of knowledge that we most want and need to know. The faith and the search for an objective and absolute knowledge or an absolutely objective knowledge is a mistake and an ingenuousness. This systematic failure cost us the lack of a closer understanding of the historical truth and it disables us of reaching the authentic Wirkungsgeschichtliches Bewußtsein. (shrink)

This introductory chapter integrates two different steps: a global consideration of the problems which the “signifier” limits is able to include and a detailed mapping of the reflective path which the following thirteen chapters effectively pursue.

Psychological approaches to fostering sustainability are heavily focused on individual behaviors and often insufficiently address the physical and social contexts individuals are embedded in. This limits the ability to create meaningful, long-lasting change, as many of day-to-day behaviors are social practices embedded in broader cultural norms and systems. This is particularly true in the work context, where organizational cultures heavily condition both the actions of individual employees and the collective actions of organizations. Thus, we argue cultures, not behaviors, must become (...) the focus of sustainability change efforts. In this paper, we present a theory of change aimed at fostering strong organizational cultures of sustainability (COS) within a high-performance multi-tenant office building. Our theory takes a systems perspective that incorporates the social and physical aspects of the work environment, and views culture change as a co-creative exercise involving engagement of multiple stakeholders. The paper concludes with implications for practice and research. (shrink)

More than a simple expository history, A Thousand Years of Nonlinear History sketches the outlines of a renewed materialist philosophy of history in the tradition of Fernand Braudel, Gilles Deleuze, and F lix Guattari, while also engaging the critical new understanding of material processes derived from the sciences of dynamics.Following in the wake of his groundbreaking War in the Age of Intelligent Machines, Manuel De Landa presents a radical synthesis of historical development over the last one thousand years. More (...) than a simple expository history, A Thousand Years of Nonlinear History sketches the outlines of a renewed materialist philosophy of history in the tradition of Fernand Braudel, Gilles Deleuze, and F lix Guattari, while also engaging the critical new understanding of material processes derived from the sciences of dynamics. Working against prevailing attitudes that see history as an arena of texts, discourses, ideologies, and metaphors, De Landa traces the concrete movements and interplays of matter and energy through human populations in the last millennium. De Landa attacks three domains that have given shape to human societies: economics, biology, and linguistics. In every case, what one sees is the self-directed processes of matter and energy interacting with the whim and will of human history itself to form a panoramic vision of the West free of rigid teleology and naive notions of progress, and even more important, free of any deterministic source of its urban, institutional, and technological forms. Rather, the source of all concrete forms in the West's history are shown to derive from internal morphogenetic capabilities that lie within the flow of matter-energy itself. (shrink)

Quatro painéis de muito boa pintura, representando aspectos da vida e martírios dos Santos Mártires de Lisboa, Veríssimo, Máxima e Júlia, estão patentes no Museu Carlos Machado, em Ponta Delgada, nos Açores.Obras nunca estudadas antes de 2001, embora referenciadas documentalmente já no século XIX, permaneceram em colecções particulares até aos anos sessenta do século XX, quando foram doadas ao museu açoriano, onde se encontram em bom estado de conservação. Nunca dali saíram, a não ser um dos painéis para a XVII (...) Exposição Europeia de Arte, Cultura e Ciência (núcleo da Casa dos Bicos) e outro painel, em 1992, para uma exposição em Génova. As obras, de relativamente pequenas dimensões, são muito ricas em aspectos iconográficos e de caracterização de ambientes. Datáveis da década de 30 do século XVI, têm sido atribuídas ao pintor Garcia Fernandes e, mais recentemente, a Cristóvão de Utreque, um dos mestres que foi referenciado como eventual colaborador dos chamados Mestres de Ferreirim: Cristóvão de Figueiredo, Gregório Lopes e Garcia Fernandes.Muito interessante, no entanto, é a iconografia das paisagens urbanas de duas das pinturas, mas a vida e os martírios dos santos não acompanham o que se conhecia da literatura do tempo. (shrink)

In this paper I argue for a novel interpretation of Shepherd’s notion of selfhood. In distinction to Deborah Boyle’s interpretation, I contend that Shepherd differentiates between the mind and the self. The latter, for Shepherd, is an effect arising from causal interactions between mind and body – specifically those interactions that give rise to our present stream of consciousness, our memories, and that can unite these two. Thus, the body plays a constitutive role in the formation of the self. The (...) upshot of this interpretation is that it can dissolve the problem of individuating mind that Boyle identifies. Briefly, the problem consists in Shepherd seemingly individuating minds in terms of their associated bodies and bodies in terms of the minds they are united with. My interpretation, however, allows to see that Shepherd neither wants nor needs to individuate the mind in isolation of the body and to read the passages, in which the problem seems to arise, as being about what makes living beings individual – with mind and body both playing a crucial role in this context. (shrink)

The thought and work of the Jesuit Francisco Suárez (1548-1617) is widely acknowledged as the culmination point of the contribution of the theologians and jurists of the so-called School of Salamanca to the development of modern Western law. This collection of studies on the legal work of Suárez explores some of his major forays into the law. Both his theoretical system-building as well as his interventions in practical questions are covered. Next to discussions on the nature of law and its (...) different categorisations, they extend to various subbranches of the law including family law, property law, the law of obligations, criminal law and international law. Contributors are: Dominique Bauer, Daniel Schwartz, João Manuel Azevedo Alexandrino Fernandes, Lisa Brunori, Wim Decock, Bart Wauters, Gaëlle Demelemestre, and Jean-Paul Coujou. (shrink)

Conversational artificial intelligence (CAI) presents many opportunities in the psychotherapeutic landscape—such as therapeutic support for people with mental health problems and without access to care. The adoption of CAI poses many risks that need in-depth ethical scrutiny. The objective of this paper is to complement current research on the ethics of AI for mental health by proposing a holistic, ethical, and epistemic analysis of CAI adoption. First, we focus on the question of whether CAI is rather a tool or an (...) agent. This question serves as a framework for the subsequent ethical analysis of CAI focusing on topics of (self-) knowledge, (self-)understanding, and relationships. Second, we propose further conceptual and ethical analysis regarding human-AI interaction and argue that CAI cannot be considered as an equal partner in a conversation as is the case with a human therapist. Instead, CAI’s role in a conversation should be restricted to specific functions. (shrink)

The use of black box algorithms in medicine has raised scholarly concerns due to their opaqueness and lack of trustworthiness. Concerns about potential bias, accountability and responsibility, patient autonomy and compromised trust transpire with black box algorithms. These worries connect epistemic concerns with normative issues. In this paper, we outline that black box algorithms are less problematic for epistemic reasons than many scholars seem to believe. By outlining that more transparency in algorithms is not always necessary, and by explaining that (...) computational processes are indeed methodologically opaque to humans, we argue that the reliability of algorithms provides reasons for trusting the outcomes of medical artificial intelligence. To this end, we explain how computational reliabilism, which does not require transparency and supports the reliability of algorithms, justifies the belief that results of medical AI are to be trusted. We also argue that several ethical concerns remain with black box algorithms, even when the results are trustworthy. Having justified knowledge from reliable indicators is, therefore, necessary but not sufficient for normatively justifying physicians to act. This means that deliberation about the results of reliable algorithms is required to find out what is a desirable action. Thus understood, we argue that such challenges should not dismiss the use of black box algorithms altogether but should inform the way in which these algorithms are designed and implemented. When physicians are trained to acquire the necessary skills and expertise, and collaborate with medical informatics and data scientists, black box algorithms can contribute to improving medical care. (shrink)

info:eu-repo/semantics/publishedVersion.

Business and Society Review, Volume 127, Issue S1, Page 343-367, Spring 2022.

When someone masters a skill, their performance looks to us like second nature: it looks as if their actions are smoothly performed without explicit, knowledge-driven, online monitoring of their performance. Contemporary computational models in motor control theory, however, are instructionist: that is, they cast skillful performance as a knowledge-driven process. Optimal motor control theory, as representative par excellence of such approaches, casts skillful performance as an instruction, instantiated in the brain, that needs to be executed—a motor command. This paper aims (...) to show the limitations of such instructionist approaches to skillful performance. We specifically address the question of whether the assumption of control-theoretic models is warranted. The first section of this paper examines the instructionist assumption, according to which skillful performance consists of the execution of theoretical instructions harnessed in motor representations. The second and third sections characterize the implementation of motor representations as motor commands, with a special focus on formulations from OMCT. The final sections of this paper examine predictive coding and active inference—behavioral modeling frameworks that descend, but are distinct, from OMCT—and argue that the instructionist, control-theoretic assumptions are ill-motivated in light of new developments in active inference. (shrink)

William Molyneux was born in Dublin, studied in Trinity College Dublin, and was a founding member of the Dublin Philosophical Society (DPS), Ireland’s counterpart to the Royal Society in London. He was a central figure in the Irish intellectual milieu during the Early Modern period and – along with George Berkeley and Edmund Burke – is one of the best-known thinkers to have come out of that context and out of Irish thought more generally. In 1688, when Molyneux wrote the (...) letter to Locke in which he posed the now famous question about a man born blind made to see, he was an active member of the DPS and was on familiar terms with several other key figures in Irish philosophy at the time. For the most part, Irish thinkers in the seventeenth and eighteenth centuries answered “no” to Molyneux’s question of whether a blind man made to see could distinguish, by sight alone, between a cube and a sphere. (shrink)

O objetivo deste artigo é analisar os usos que Werner Heisenberg fez da filosofia grega em sua obra. Pretende-se relacionar tais usos não apenas com a argumentação interna presente nos textos do físico alemão, mas também com o contexto histórico, conflitos e debates entre as diversas interpretações da teoria dos quanta durante a primeira metade do século XX. Faremos, inicialmente, uma apresentação geral da teoria quântica e da presença da filosofia na obra de Heisenberg e, em seguida, um estudo de (...) caso da apropriação que Heisenberg fez do pensamento de Leucipo, Demócrito, Heráclito, Platão e Aristóteles. (shrink)

One of the most important contributions of Einstein to the philosophy of science is the distinction between two types of scientific theories: ‘principle’ and ‘constructive’ theories. More recently, Flores proposed a more general distinction, classifying scientific theories by their functional role into ‘framework’ and ‘interaction’ theories, attempting to solve some inadequacies in Einstein’s proposal. Here, based on an epistemic criterion, we present a generalised distinction which is an improvement over Flores approach. In this work (i) we evaluate the shortcomings related (...) to Flores’s proposal, (ii) we present an epistemological criterion that opens the door for a more general classification of any scientific theory in all of the natural science into two distinct groups, which we call ‘mechanistic theories’ and ‘structural theories’, and (iii) we show that such a criterion is connected to Flores’ proposal while overcoming issues of all previous approaches. (shrink)

We propose a view of identity beyond the individual in what we call interpersonal interidentities (IIIs). Within this approach, IIIs comprise collections of entangled stabilities that emerge in recurrent social interaction and manifest for those who instantiate them as relatively invariant though ever-evolving patterns of being (or more accurately, becoming) together. Herein, we consider the processes responsible for the emergence of these IIIs from the perspective of an enactive cognitive science. Our proposal hinges primarily on the development of two related (...) notions: enhabiting and coenhabiting. First, we introduce the notion of enhabiting, a set of processes at the individual level whereby structural interdependencies stabilise and thereafter undergird the habits, networks of habits, and personal identities through which we make sense of our experience. Articulating this position we lean on the notion of a tendency towards an optimal grip, though offering it a developmental framing, whereby iterative states of selective openness help realise relatively stable autonomous personal identities with their own norms of self-regulation. We then extend many of the notions found applicable here to an account of social coenhabiting, in particular, we introduce the notion of tending towards a co-optimal grip as central to the development of social habits, networks of habits, and ultimately IIIs. Such structures, we propose, also emerge as autonomous structures with their own norms of self-regulation. We wind down our account with some reflections on the implications of these structures outside of the interactions wherein they come into being and offer some thoughts about the complex animations of the individual embodied subjects that instantiate them. (shrink)

We standardly evaluate counterfactuals and abilities in temporally asymmetric terms—by keeping the past fixed and holding the future open. Only future events depend counterfactually on what happens now. Past events do not. Conversely, past events are relevant to what abilities one has now in a way that future events are not. Lewis, Sider and others continue to evaluate counterfactuals and abilities in temporally asymmetric terms, even in cases of backwards time travel. I’ll argue that we need more temporally neutral methods. (...) The past shouldn’t always be held fixed, because backwards time travel requires backwards counterfactual dependence. Future events should sometimes be held fixed, because they’re in the causal history of the past, and agents have evidence of them independently of their decisions now. We need temporally neutral methods to maintain connections between causation, counterfactuals and evidence, and if counterfactuals are used to explain the temporal asymmetry of causation. (shrink)

Resenha do livro: OLIVEIRA, Jelson; VASCONCELOS, Thiago; FROGNEUX, Nathalie. Terra Nenhuma: Ecopornografia e Responsabilidade. Caxias do Sul: EDUCS, 2020, pp. 64.

O proposito desse artigo é examinar a partir do pensamento político de Hannah Arendt a distinção entre esfera pública e esfera privada, e o modo como na modernidade a esfera da vida privada alcançou uma significação pública jamais tida antes. Para tanto, iniciamos pela divisão que os gregos e os romanos faziam dessas duas esferas, dando mais ênfase para os gregos, onde as questões relativas ao campo da vida privada jamais podiam adentrar ao domínio público. Portanto, é somente na modernidade (...) que a esfera pública tornou-se apenas uma função da esfera privada, possibilitando, assim, que a vida e a necessidade ascendessem ao centro da questão política. (shrink)

O Trabalho pretende expor os traços iniciais da fenomenologia hermenêutica de Heidegger a partir da crítica realizada pelo autor ao método crítico-teleológico do neokantismo de Baden na preleção de 1919 A ideia da filosofia e o problema da concepção de mundo.

Vivemos uma época expressivamente marcada pelo avanço sem precedentes de intervenções tecnocientíficas como resultado de um desenvolvimento histórico de visões naturalistas auto-objetivadoras do homem nos moldes físico-matemáticos das Ciências Naturais. Hans Georg Gadamer nos apresenta em vários momentos da arquitetônica de seu pensamento uma compreensão da experiência hermenêutica como uma proposta ao cientificismo objetificador, fundando-a no mundo-da-vida e reconhecendo-a na prática cotidiana das relações intersubjetivas ultrapassando o campo metodológico da ciência moderna. Analisaremos nas páginas que se seguem a posição de (...) tal autor diante da tecnologia e sua contribuição ao debate contemporâneo acerca da possibilidade de uma ética para uma sociedade marcada pelo progresso técnico, partindo da compreensão da dimensão ética da hermenêutica. (shrink)

O homem contemporâneo vive um mundo de incertezas, onde muitos dos antigos paradigmas que o senso comum considerava como absolutos se desmoronam com incrível velocidade. Esta volatilidade de sentidos é observada com ampla nitidez na busca do sagrado: as religiões tradicionais são deixadas de lado ou misturadas a práticas esotéricas, místicas e ocultas, tentativa humana de explorar o mundo através de um enfoque holístico, que reimprima na vida a magia outrora perdida. Neste contexto de construção de uma nova realidade, a (...) percepção e manifestação do sagrado não desaparecem, mas, seguindo a mentalidade de seu tempo, transformam-se. A religiosidade assume um caráter individualista, imediatista e descompromissado, restaurando conceitos e práticas da antigüidade, em uma tentativa clara de reencantamento do mundo, agora sob a perspectiva da sociedade globalizada. Filosofias orientais invadem a dimensão religiosa do mundo ocidental, numa mistura explicitamente paradoxal. Deste epicentro nasce a cultura da Nova Era, movimento que busca restaurar a tradição sagrada do homem postulando um saber místico, pretendendo conectar o ser humano ao transcendente partindo não de instituições específicas, mas de conhecimentos e práticas do esoterismo, ocultismo e magia. Palavras-chave: Nova Era; Subjetivismo; Consumismo. ABSTRACT Contemporary man lives in a world of uncertainties, where many of the old paradigms that common sense used to consider absolute are falling apart with incredible speed. Such volatility of senses is clearly noticed in the search for the sacred: traditional religions are left behind or mingled with esoteric, mystical and occult practices, in a human attempt to explore the world from a holistic viewpoint capable of rescuing life’s lost magic. In that context of construction of a new reality, the perception and manifestation of the sacred do not disappear; they rather change, following the mentality of the times. Religion assumes an individualistic, immediate and uncommitted feature, restoring old concepts and practices, in an attempt to render the world enchanted once more, now in the perspective of globalized society. Oriental philosophies invade the religion scope of the Western world, in an explicitly paradoxical blend. From that epicenter is born the New Age culture, a movement that tries to restore human sacred tradition by postulating a mystical dimension and connecting man to the transcendent, not through specific institutions, but through the knowledge and practice of esoterism, occultism and magic. Key words: New age; Subjectivism; Consumerism. (shrink)

This book on Philosophy of Science includes a comprehensive discussion of ontology, epistemology, and axiology of science in the constellation of various other knowledge, as well as the development of scientific knowledge holistically contained in each module in this course. These three things are branches of philosophy which are very useful for students of Teacher Training and Education in mediating the learning and learning process so that the essence of Philosophy of Science can then be implemented within the scope of (...) professionalism in particular and society in general and the challenges of the industrial era 4.0 in the 20th century 21 The discussion on ontology is focused on elements of empirical reality (empericism) such as facts, data, and information without releasing it from rational reality (rationalism), and its position in scientific activities. The epistemology of science is focused on the scientific method and its operationalization in research methodology. The axiology of science discusses the values ​​associated with scientific activities and their uses, both internally, externally, and socially. (shrink)

Traduzido por João Duarte, o livro A Construção das Ciências: As Lógicas das Invenções Científicas, de Gerard Fourez, foi publicado em primeira edição no Brasil em 2002, pelo Instituto Piaget, recebendo uma reimpressão em 2009. O autor trabalha com a perspectiva socioconstrutivista.

We apply the Galilean covariant formulation of quantum dynamics to derive the phase-space representation of the Pauli–Schrödinger equation for the density matrix of spin-1/2 particles in the presence of an electromagnetic field. The Liouville operator for the particle with spin follows from using the Wigner–Moyal transformation and a suitable Clifford algebra constructed on the phase space of a (4 + 1)-dimensional space–time with Galilean geometry. Connections with the algebraic formalism of thermofield dynamics are also investigated.

Tendo como referência O Nascimento da Tragédia de Friedrich Wilhelm Nietzsche, busca-se explicitar a particularidade da concepção nietzscheana de tragédia a partir de um duplo movimento: 1) Reconstrução das principais teses dos primeiros parágrafos da obra; 2) Demonstração da vinculação daquelas teses à tradição estética alemã do final do século XVII e do início do século XIX. Com isso se realça e reedita o diálogo intenso de Nietzsche com aquela tradição e se mostra as inovações e a radicalidade da sua (...) interpretação da tragédia. (shrink)

Mindreading capacity has been widely understood as the human ability to gain knowledge about the inner processes and states of others that bring about the behavior of these agents. This paper argues against this epistemic view of mindreading on the basis of different empirical studies in linguistics and social and developmental psychology: we are systematically biased in attributing mental states, and many everyday uses of mental ascription sentences do not reflect an epistemic function in our social interactions. We introduce an (...) alternative view of mental ascriptions, the social cover view, which is consistent with the evidence. The social cover view holds that the main function of mental ascriptions is to cover the social status and reputation of an agent rather than to gain knowledge about her inner processes and states. Finally, we discuss two possible objections to our proposal. (shrink)

There are temporal asymmetries in our attitudes towards the past and future. For example, we judge that a given amount of work is worth twice as much if it is described as taking place in the future, compared to the past :796–801, 2008). Does this temporal value asymmetry support a tensed metaphysics? By getting clear on the asymmetry’s features, I’ll argue that it doesn’t. To support a tensed metaphysics, the value asymmetry would need to not vary with temporal distance, apply (...) equally to events concerning oneself and others, and be rational and judged to be so. But evidence suggests the value asymmetry lacks these features. There are, moreover, independent arguments against its rationality. The asymmetry’s features suggest instead that it arises as an emotion-driven generalisation from a temporal bias concerning our future actions. This explanation points towards mechanisms that can play a role in explaining other instances where we generalise about the past and future, and why we’re tempted towards metaphysical pictures of time. (shrink)

Este artículo revisa la concepción de la Independencia de Antonio Caso, Alfonso Reyes, José Vasconcelos, Samuel Ramos, Juan Hernández Luna, Leopoldo Zea, Emilio Uranga y Luis Villoro. La pregunta por las “raíces ideológicas” de la Independencia guio en buena medida esta discusión intergeneracional. Miguel Hidalgo era considerado, de manera casi unánime, un héroe, ya fuese uno de la latinidad (para Caso o Reyes) o un héroe existencialista (para Villoro). El artículo adopta el presupuesto metodológico del historicismo: una idea no es (...) sino la forma de reacción de un ser humano concreto frente a sus circunstancias. (shrink)

The paper argues against a commitment to metaphysical necessity, semantic modalities are enough. The best approaches to elucidate the semantic modalities are (still) versions of lingustic ersatzism and fictionalism, even if only developed in parts. Within these necessary properties and the difference between natural and semantic laws can be accounted for. The proper background theory for this is an updated version of Logical Empiricism, which is congenial to recent trends in Structural Realism. The anti-metaphysical attitude of Logical Empiricism deserves revitalization. (...) Another target besides metaphysical necessity are substantial forms of iterated modalities, as used, for instance, in the philosophy of religion. (shrink)

David Albert explains why we can typically influence the future but not the past by appealing to an initial low-entropy state of the universe. And he argues that in the rare cases where we can influence the past, we cannot use this influence to knowingly gain future rewards: so it does not constitute control. I introduce an important new case in which Albert's account implies we can not only influence the past but control it: a case where our actions in (...) the present are reliably correlated with several events in the present and past. To deal with such cases, we need to appeal to epistemic conditions on deliberation: being agents requires our decisions being epistemically undetermined at the time we make them. In a world with the past-hypothesis, this implies that deliberation will typically come prior to decision. Once deliberation in this direction is established, correlations towards the past cannot then be exploited for control. To explain why we cannot effectively control the past, we need to appeal to deliberation, whether as part of a defence of Albert's account, or used independently to explain the asymmetry of control. (shrink)

Presupposition, vagueness, and oddness can lead to some sentences failing to have a clear truth value. The homogeneity property of plural predication with definite descriptions may also create truth-value gaps: The books are written in Dutch is true if all relevant books are in Dutch, false if none of them are, and neither true nor false if, say, half of the books are written in Dutch. We study the projection property of homogeneity by deploying methods of general interest to identify (...) truth-value gaps. Method A consists in collecting both truth judgments and, independently, falsity judgments. The second method, employed in experiment series B and C, is based on one-shot ternary judgments: completely true vs. completely false vs. neither. After a calibration of these methods, we use them to demonstrate that homogeneity projects out of negation, the scope of universal sentences and the scope of non-monotonic quantifiers such as exactly two, to some extent. We assess our results in light of different theoretical approaches to homogeneity—approaches based on presuppositions, scalar implicatures, and something like supervaluations, respectively. We identify free parameters in these theories and assess various variants of them based on our results. Our experimental paradigms may be of broader significance insofar as they can be applied to other phenomena which result in the failure of a sentence to have a definite truth value. (shrink)

According to the social ontology proposed by John Searle, there are ontologically objective facts or “brute facts”, independent from human attitudes, and ontologically subjective facts. Among the latter, the most notable are institutional facts, such as money or borders, which existence is explained through a collective attribution of status function within a certain social context. Could “moral truths” exist according to an ontology like this? Assuming the truth as correspondence, the notion of “moral truth” remits to the notion of “moral (...) fact”. As we will see, these moral facts, contrary to what authors such as Markus Gabriel suggest, are similar to institutional facts. For this reason, the truth or falsity of moral statements will be, as indicated by authors such as Gilbert Harman, relative to a social context; without that being an obstacle for acknowledging their expressive and directive function. (shrink)

This chapter evaluates which approach within 4E cognition is in a better position to offer a research program and a scientific framework for the embodied and situated cognitive sciences that could outcompete cognitivism once and for all. The main thesis of this work is that ecological psychology is in a better position to develop that scientific framework. This is because enactivism can be defined as a philosophy of nature rather than a scientific framework with its own research program (following Gallagher, (...) 2017). This means that enaction did not develop its own scientific methods, models, and metrics for human in vivo experimentation, which are key aspects in order to offer a whole new scientifically feasible foundation of a new science of the mind from a purely embodied and situated perspective. Although I agree that a philosophy of nature is a necessary aspect for any general theory of cognition, it is not enough: we also need a research program and a scientific framework in order to establish a fully-fledged science of the mind. Ecological psychology, as I show in this work, includes a philosophy of nature and a research program, which makes it suitable to settle the foundations for a fully embodied and situated cognitive science. In conclusion, I think that everyone working on embodiment and situated cognition should follow the ecological lead. (shrink)

After posing the problem of technocracy according to the debate between Marcuse and Habermas, the article situates Simondon’s perspective and, thematizing the relations between society, culture and technological development, it analyzes a series of ethical and political elements involved in his philosophy. In this vein, the paper addresses Simondon’s criticism of the technocratic utopia, introduces his conceptualization of the technique and examines the three concepts he provides to rethink political practice.

Este trabalho discute a proposição lacaniana segundo a qual “o inconsciente é estruturado como uma linguagem” e sua fundamentação a partir da Antropologia de Lévi-Strauss. Em vista disso, discute o estatuto do significante como ser concreto e como representação vazia ou indeterminada, destituída de conteúdo ou significado e o da imagem fundante do mesmo, a qual se impõe como seu pressuposto essencial. Enfim, considera os limites e as contradições do significante para a tematização e a compreensão do inconsciente.