The aims of this paper are twofold. First, I offer a new insight into Shepherd’s theory of mind by demonstrating that she distinguishes a threefold ‘Variety of Intellect’, that is, three kinds of minds grouped according to their cognitive limitations. Following Shepherd, I call them (i) minds afflicted with idiocy, (ii) inferior understandings, and (iii) sound understandings. Second, I show how Shepherd’s distinction informs her theory of education. While Shepherd claims that her views serve to improve educational practices, she does (...) not explain how her threefold ‘Variety of intellect’ does so. I argue that Shepherd’s distinction contributes to her aim by providing pedagogues with a more comprehensive grasp of the various cognitive limitations of the people in their care. This allows the former to adjust their expectations and to provide need-oriented guidance. (shrink)

Psychotherapy is a well-established, efficacious, and fully accepted treatment for mental disorders and psychological problems. Psychotherapy is an interpersonal practice engaging patient values, interests, and personal meanings at every step. Thereby, psychotherapy abounds with moral issues. In psychotherapy ethics, numerous moral issues converge, including self-determination or autonomy, decision-making capacity and freedom of choice, coercion and constraint, medical paternalism, boundaries between health and illness, insight into illness and the need for therapy, dignity, under- and overtreatment, and much more. The Oxford Handbook (...) of Psychotherapy Ethics covers the whole range of ethical issues in the heterogenous field of psychotherapy, closing a commonly perceived gap between ethical sensitivity, technical language, and knowledge among psychotherapists. The primary audience is psychotherapists in clinical practice. Furthermore, the Oxford Handbook of Psychotherapy Ethics addresses the whole range of professionals providing mental health services beyond psychology and medicine including counselors, social workers, nurses, or ministers. The Oxford Handbook of Psychotherapy Ethics is not only intended for a clinical audience but also for a philosophical/ethical audience. The goal of the is to explicitly link the two disciplines by fostering a productive dialogue between them, enriching both the psychotherapeutic encounter and the ethical analysis and sensitivity within and outside the clinic. (shrink)

The way digital information technologies work and, more specifically, the possibilities for action that technological devices offer to us affect our processes of political belief formation. In particular, there seems to be a close connection between our digital affordances and the increase of the sort of polarization that threatens the proper functioning of democracy. In this paper, we analyze whether the type of polarization linked to the use of digital technologies, and which endangers the health of public deliberation, has to (...) do with the adoption of beliefs whose contents are increasingly extreme—extremism—or, on the contrary, has more to do with increasing our credence in the core beliefs of our political identity—radicalism. (shrink)

Desde un primer momento España pretendió justificar la conquista y ocupación de América. De todos los posibles títulos que se podían aducir en los albores del siglo XVI, los españoles optaron por poner en primer lugar la “donación pontificia” (bulas alejandrinas). De modo que en este artículo intentaremos exponer los fundamentos doctrinales de esta donación papal. En la práctica se generó una preocupación (controversia) por la situación material y espiritual en la que vivían los indios que desembocó en los planteamientos (...) del Maestro Francisco Vitoria que acertó a plantear en los términos exactos el problema de América. (shrink)

This article explores how citizen participation was methodologically devised and materially articulated in the postdisaster reconstruction of Constitución, one of the most affected cities after the earthquake and tsunami that battered south central Chile in 2010. I argue that the techniques deployed to engineer the participation were arranged as a policy experiment where a particular type of public was provoked—one characterized by its emotional detachment, political engagement, and social tolerance. The case of Constitución, however, also shows that this public ran (...) parallel to other forms of being a public not aligned with the experiment’s assumptions. More broadly, the article argues that while disaster studies need to acknowledge the generative capacities of public participation, science and technology studies should include disasters as a particular setting for participatory experiments. (shrink)

La expresión “arte cristiano” encierra en sí una contrariedad si se considera que Jesús de Nazaret no apuntó nada sobre la creación artística. Tampoco podemos rastrear en el anuncio de la Buena Noticia ningún hilo que nos conduzca hacia un culto que necesitara la contribución de las “artes plásticas”. Cristo predijo un culto al Padre “en espíritu y en verdad” (Jn 4,23). Los primeros cristianos fueron fieles a este espiritualismo trascendente judaico, pero al mismo tiempo, la fe en la Encarnación (...) del Verbo dio al testimonio de los sentidos un valor fundamental: “el que me ha visto a mí, ha visto al Padre” (Jn 14,9). Nace un conflicto entre la sensibilidad artística y la nueva fe que gira en torno a la necesidad de legitimar el valor estético sin que el espíritu sea traicionado. Plasmar en la figuración una auténtica y sincera confesión de fe. (shrink)

Este artículo tiene como objetivo presentar, transcribir y contextualizar el texto de las Comunicaciones del obispo Toral, el primer Prelado de Yucatán. Esta es la primera edición completa de este documento importante e interesante para el estudio de la introducción de la Iglesia en América.

In order to highlight the significance of the book I'm reviewing here, let me recount a recent academic experience: A conference on the Zhuangzi is hosted by a leading scholar in the field with the sponsorship of a major university in mainland China. Several prominent scholars present papers focusing on various different passages of the text. The addresses cover the mystical, the performative, the epistemological, the ethical and several other facets of Zhuangzian thought. Yet one topic is conspicuous by its (...) absence: the political. Not a single paper addresses this matter. Romain Graziani's book effectively rectifies this situation by perceptively showing how Zhuangzian thought ran counter to many of the political... (shrink)

If all language is, in essence and in practice, the systematic repository of the collective awareness of the society that uses it, how can the ethnographer use his own language to write about a collective awareness that is not his own? How can he write so that he may properly represent this foreign collective awareness (which he can only partially share with the society that possesses it) without it sounding like a lot of gibberish? One way or another, through the (...) use of native terms, some degree of progress is made, and the moment finally arrives when the book or article about a particular aspect of the society being studied leaves the ethnographer's hands, though he is certainly aware that what he has said is, inevitably, only an approximation that will require a considerable amount of correcting and polishing. As an ethnographer, in the end, you grow accustomed to this feeling of being overwhelmed by a social reality that is foreign to your own. It is actually far more difficult to regain fluidity in your own language - after days and days of forcing it and stretching it to its absolute limits in the attempt to wrap it around foreign physics and metaphysics, one's own language often feels as though it has lost its own elasticity, as if it has been stretched so very far that it can no longer return to its normal state of use. (shrink)

If all language is, in essence and in practice, the systematic repository of the collective awareness of the society that uses it, how can the ethnographer use his own language to write about a collective awareness that is not his own? How can he write so that he may properly represent this foreign collective awareness (which he can only partially share with the society that possesses it) without it sounding like a lot of gibberish? One way or another, through the (...) use of native terms, some degree of progress is made, and the moment finally arrives when the book or article about a particular aspect of the society being studied leaves the ethnographer's hands, though he is certainly aware that what he has said is, inevitably, only an approximation that will require a considerable amount of correcting and polishing. As an ethnographer, in the end, you grow accustomed to this feeling of being overwhelmed by a social reality that is foreign to your own. It is actually far more difficult to regain fluidity in your own language - after days and days of forcing it and stretching it to its absolute limits in the attempt to wrap it around foreign physics and metaphysics, one's own language often feels as though it has lost its own elasticity, as if it has been stretched so very far that it can no longer return to its normal state of use. (shrink)

A lo largo del tiempo los seres humanos han creído cosas increíbles. En este artículo se intenta dar una explicación a este hecho: esto ocurre cuando los seres humanos desistimos del uso de la razón. Es por ello que se defiende la racionalidad humana, en concreto la científica, para enfrentarnos con los problemas que nos acechan como una forma de responsabilidad hacia nuestras propias vidas y la de los demás. Por último, se señala la íntima relación que hay entre una (...) racionalidad científica consciente de sus límites y su provisionalidad y una cultura democrática. (shrink)

A lo largo de su obra Ronald Dworkin ha planteado una cuestión crucial acerca de la libertad de expresión: ¿es un derecho tan importante que su protección exige permitir formas de expresión que consideramos despreciables, ofensivas o socialmente dañinas? En este trabajo me gustaría analizar la reflexión del filósofo en torno a tal cuestión, centrándonos en la pornografía y los discursos del odio. Estas formas de expresión constituyen un desafío para los defensores de esa libertad, pues nos obligan a revisar (...) los argumentos tradicionales empleados en su defensa. Para ello, consideraré en primer lugar la cuestión de si existe un derecho a la pornografía y cómo se podría justificar. Después revisaré su polémica con autoras feministas como Catharine MacKinnon a propósito de la prohibición de la pornografía, pues varias de las cuestiones son pertinentes en relación con los discursos del odio. Para concluir examinaré el modo en que R. Dworkin replantea la defensa de la libertad de expresión, pues tiene relevancia en el contexto de la discusión sobre la penalización de los discursos del odio. (shrink)

Recent debates on linguistic diversity inevitably raise questions about the value of languages. This paper deals with two descriptions of language’s value that play a prominent role in those debates: language considered as a means of communication and a cultural heritage. Its purpose is explanatory, providing an account of how languages are assessed in each of these descriptions. Moreover, the paper will also pay attention to the rhetorical uses of such value descriptions in the discourses on linguistic diversity, considering the (...) intrinsic value given to language as a cultural heritage. (shrink)

This paper provides new elements for reconstructing Heinrich Hertz's conversion from an electrodynamic concept to a concept of field theory, a process that took place between September 1887 and February 1888. First of all, it is argued that, contrary to what one could deduce from Hertz's own presentation in his Untersuchungen (or Electric Waves), paper N∘ 5 was actually written after the first publication of papers N∘ 6 and N∘ 7; this fact is illuminated by Hertz's unpublished correspondence (Section 1). (...) Following this reordering, an approximative process of Hertz's conversion based only on his published papers is described (Section 2). Second, by complementing Hertz's published Erinnerungen (or Memoirs, Letters, Diaries) with his unpublished Versuchsprotokolle (Laboratory notes), a much finer description of this conversion process is discussed (Section 3). It is finally concluded that Hertz's idea of “air waves” belongs at the very end of this process, and was mainly attained through experimental hints found within Helmholtz's theoretical framework. (shrink)

L'historiographie des paradoxes ensemblistes attribue classiquement la "découverte" du paradoxe du plus grand ordinal au mathématicien italien Burali-Forti. Un examen attentif de ses démonstration et revirement révèle qu'il n'en est rien. Nous tenterons de dégager l'impact de la publication des Principles de Russell sur la constitution de cette version historiographique officielle, avant d'aborder la question de la définition des paradoxes et ce qui peut en motiver une conception restrictive.

Las familias españolas y occidentales tienen problemas en la comunicación diaria. Esa incomunicación también se da en los distintos niveles del sistema educativo: la ESO, el Bachillerato, la FP y la Universidad. Esto afecta a nuestra juventud entre los 13 y 18 años, que, salvo ejemplos excepcionales, vive desorientada sobre qué quiere hacer con su vida. A pesar de la existencia de orientadores en los centros educativos, la escasez de recursos humanos en esa tarea, unida al obsesivo objetivo por aprobar (...) cursos y la EvAU, está lastrando la formación y orientación de nuestra juventud. Preguntas decisivas que todos nos hacemos a lo largo de la vida u otras que afectan a las relaciones interpersonales, intergeneracionales y sociales no se abordan de frente porque las personas, las familias, los centros educativos, desde los institutos hasta las universidades, y las instituciones administrativas y políticas las están obviando. En este artículo se recurre a las experiencias de vida para reflejar nuestro tiempo, y la necesidad de mejorar los hábitos cotidianos practicando una educación interdisciplinar en formación vocacional, inteligencia emocional y sentimental, educación cívica y moral, formación histórica, instrucción jurídica, educación intergeneracional o en la mirada crítica sobre los medios de comunicación y las redes sociales. La metodología aplicada será la filosofía de la razón vital e histórica y la teoría de las generaciones de Ortega y Gasset y de Julián Marías (Marías, 1961: 1). Además, se recurre a estudios nacionales e internacionales para aportar información, conocimiento y análisis clarificadores. (shrink)

There are important cases where properties not referred to by expressions from the languages of physics are enabled in certain times and circumstances to get causal control over some kinds of physical events. I will argue that in those cases we would have to transfer to those properties the causal sufficiency to bring about these events. This would offer a principle of causal inheritance in sharp contrast with the inheritance principle for the causal sufficiency of second order properties defended by (...) Jaegwon Kim in his recent discussion of the causal exclusion problem concerning mental properties. The two principles would be very different. Their domains of application would be distinct. Kim's principle would transfer causal sufficiency to the more "concrete" physical properties able to realize mental properties understood as second order properties. Our principle would transfer causal sufficiency to the more "general" properties able to cause the relevant physical effects in the times and circumstances in question. That way, it would be possible to give a quite simple answer to the problem of causal exclusion posed by Kim in relation to mental properties. Our approach also would have very important consequences in relation to ordinary macrophysical causation. (shrink)

Bernardo de Monteagudo en su texto: Diálogo entre Atahualpa y Fernando VII en los Campos Eliseos, parte de una crítica a las atrocidades llevadas a cabo por los españoles contra los americanos en la Conquista –atrocidades que sobrepasan las llevadas a cabo por Napoleón contra Fernando VII–, para proponer una integración social y cultural que movilice a los pueblos latinoamericanos a la independencia del colonialismo español. Sin embargo, su propuesta no reivindica al indígena, sino que su imagen es usada por (...) el escritor como símbolo de una Latinoamérica que se limita a los criollos. Es decir, el indígena quedará, luego de las independencias latinoamericanas, en una situación similar a la colonial, sólo que ahora bajo el dominio de los criollos. De igual manera, esto nos puede suceder en nuestra realidad bogotana: pensar que Latinoamérica, y especialmente Colombia, se reduce a los Andes, a las ciudades del interior, excluyendo así al Caribe. (shrink)