Cognitive dissonance has been studied for more than sixty years and many insightful findings have come from this research. However, some important theoretical and methodological issues are yet to be resolved, particularly regarding dissonance reduction. In this paper, we place dissonance theory in the larger framework of appraisal theories of emotion, emotion regulation, and coping. The basic premise of dissonance theory is that people experience negative affect (to varying degrees) following the detection of cognitive conflict. The individual will be motivated (...) to alleviate these emotional reactions and could do so by reducing dissonance in some manner. We argue that detection of dissonance will follow the same principles as when people interpret any other stimuli as emotionally significant. Thus, appraisal theory of emotion, which argues that emotions are generated via the cognitive evaluation of surrounding stimuli, should be applicable to the dissonance-detection process. In short, we argue that dissonance-reduction strategies (attitude change, trivialization, denial of responsibility, etc.) can be understood as emotion-regulation strategies. We further argue that this perspective contributes to reconciling fragmented (and sometimes contrary) viewpoints present in the literature on dissonance reduction. In addition to proposing the general model of dissonance reduction, we illustrate at the hand of empirical data how research on dissonance reduction can be performed without relying on experimental paradigms that focus on a specific reduction strategy. (shrink)

This paper aims to discuss the production and reproduction of knowledge —such categories, notions, theories, and methodologies that are part of mathematics education research— drawn from an epistemic approach that pursues to disturb the supposed neutrality, objectivity, and order of our field. The paper's premise is shaped by the idea that searching for new ways of doing is plausible to make visible conditions of possibilities, in which new ways of thinking are traced to what we can and can't do in (...) mathematics education. Premise framed in epistemological anarchism, here it argues that scientific progress could be restricted due to prescriptive scientific methods, as well as fixed and universal norms. The acknowledgment of diverse action flows and tools able to mould in order to respond to reality and context, it is understood as potency to think of new possibilities; along with this, to unpack and read the network rhizomatic entangled to look into teaching and learning of mathematics beyond the didactic triangle. In this fashion, diverse authors assert that the research is a political and power issue. The (re)production of knowledge is not neutral or innocent. The non-neutrality and innocent become possible since an aesthetic that circulates and normalizes what is considered as —valid and valuable— research, as well as the ways of doing and producing —valid and valuable— knowledge. This normalization generates events of violence, particularly against —epistemic or ontological— minorities. (shrink)

A través de una reconstrucción sistemática de la concepción de unificación religiosa concebida por Hegel durante su estancia en Frankfurt, se busca poner de relieve tanto los aspectos peculiares y diferenciadores de ésta, como los elementos que anticipan el rumbo que adquirirá el pensamiento hegeliano desde Jena. La reconstrucción procede en tres pasos: tematización de la vida inmediata, de la reflexión y de su acción sobre la vida; caracterización de la religión como una elevación por sobre la finitud y acceso (...) a la vida infinita en cuanto espíritu; determinación de la función crítico-negativa de la filosofía, subordinada a la religión. Se concluye estableciendo que, en estos textos tempranos, Hegel llega a una estructura sistemática central para su pensamiento ulterior, a saber, la estructura vida-conocer-espíritu. Además se ofrece una consideración relativa al potencial liberador que para Hegel tienen tanto la religión como la filosofía, dado que ambas escapan a una forma específica de racionalidad hegemónica en la cultura. (shrink)

Resumen Se sostiene que la operación general de la silogística en la Lógica cumple con un programa trazado tempranamente por Hegel, consistente en concebir la unidad de la forma racional del silogismo y el contenido absoluto de la idea como resultado de una dialéctica inmanente a la propia forma del silogismo, mediante la cual éste abandona su carácter meramente formal y alcanza su propio concepto: ser forma objetiva o racional. Para esto se acude a la sección Subjetividad de la Doctrina (...) del Concepto, procurando reconstruir los antecedentes sistemáticos del capítulo sobre el silogismo, así como la operación específica que éste realiza en vista del tránsito a la sección Objetividad. El sentido de dicha operación consiste en la superación de un exceso que, al comienzo, la necesidad de la sustancia tiene por sobre la libertad del concepto, de lo cual resulta un exceso del concepto por sobre la sustancia. Para verificar esta operación se examinan los silogismos del estar y la necesidad, concluyendo con la determinación del tipo de objeto y de conocimiento que resulta del silogismo, y con la proyección del problema a estadios ulteriores de la Lógica, en los cuales el problema avistado adquiere un cariz marcadamente práctico.In this paper I argue that the general operation of syllogistic in the Logic fulfills a philosophical program that was early outlined by Hegel. This program conceives the unity of the rational form of the syllogism and the absolute content of the idea as a result of an immanent dialectic to the syllogism's form, by which it abandons its merely formal character and attains its own concept: being an objective or rational form. For the purposes of this argument, I analyze the Subjectivity section of the Doctrine of the Concept and reconstruct the systematic background of the chapter on syllogism, as well as the specific operation it performs in view of the transit to the Objectivity section. This operation consists in overcoming a certain excess that the necessity of the substance has, first, over the freedom of the concept, which results in an excess of the concept over the substance. To clarify this operation, I examine the syllogisms of qualitative existence and necessity. Finally, I show the determination of the type of object and knowledge that results from the syllogism and explain how this problem projects to later stages of Logic, in which the analyzed problem acquires a relevant practical aspect. (shrink)

A genome of a living organism consists of a long string of symbols over a finite alphabet carrying critical information for the organism. This includes its ability to control post natal growth, homeostasis, adaptation to changes in the surrounding environment, or to biochemically respond at the cellular level to various specific regulatory signals. In this sense, a genome represents a symbolic encoding of a highly organized system of information whose functioning may be revealed as a natural multilayer structure in terms (...) of complexity and prominence. In this paper we use the mathematical theory of symbolic extensions as a framework to shed light onto how this multilayer organization is reflected in the symbolic coding of the genome. The distribution of data in an element of a standard symbolic extension of a dynamical system has a specific form: the symbolic sequence is divided into several subsequences (which we call layers) encoding the dynamics on various “scales”. We propose that a similar structure resides within the genomes, building our analogy on some of the most recent findings in the field of regulation of genomic DNA functioning. (shrink)

Advaita Vedanta is the most refined philosophical pearl of Hinduism. It is reserved for seekers of Truth who want to know their own essence and aspire to liberation, or mokṣa. It suggests following the path of knowledge, called jñāna-yoga, which is more an existential view than a theory, philosophy, doctrine, or deductive logical knowledge. It teaches self-inquiry: "Who am I?" This question is an expression of the highest and noblest rebellion. It restores our dignity and accepts us as the only (...) authority on who we are. Jñāna is knowing ourselves as Brahman and realizing our reality as the transcendental Self, beyond time and space. In this book, Prabhuji presents the principles of Vedanta that will help seekers take their first steps on this path. Rather than offering information, explanations, and answers, he inspires us to inquire, doubt, and investigate our own essence. He tells us that every effort to achieve enlightenment is superfluous because we already are what we aspire to be. We simply need to turn our attention to consciousness itself and be the Self. (shrink)

This compilation offers us the rare opportunity to come in contact with the spontaneous words of an enlightened master. With refreshing insight, Prabhuji reveals a unique message of selfinquiry and evolution. For Prabhuji, yoga is "a path that begins and ends in you, from what you believe yourself to be to what you really are." The transcribed lectures included in this book encompass teachings from various paths of the ancient wisdom of yoga and invite the readers to study, contemplate, and (...) integrate the different aspects of the human experience in order to rediscover their authentic nature. The deep observations of the author, explained with great eloquence and clarity, can help each one to see what is, as it is. (shrink)

There is an affinity between Hegel’s philosophy and Neoplatonism that Hegel himself explicitly pointed out. We claim that this affinity is due to systematic reasons and involves theoretical and practical aspects of both philosophies. To argue in that direction, we address the thematization of Plotinus’s philosophy in the Hegelian Lessons on the history of philosophy. We seek to show that, according to Hegel, Plotinus elaborates in ancient times, for the first time, a complex synthesis of the philosophical principles that precede (...) his own thought, and for this reason Hegel’s speculative exposition ascribes to Neoplatonism the logical category of totality. In this synthesis of finite principles —which we will seek to determine in this paper—, Hegel recognizes tasks and problems close to those of his own philosophy. However, can it be asserted that Hegel’s philosophy is for this reason a modern Neoplatonism, or is there a point at which both projects are revealed to have a fundamental incompatibility? (shrink)

Resumen: Se sostiene que en la Ciencia de la Lógica Hegel distingue, mediante la categoría de “fin subjetivo”, una dimensión puramente instrumental de la actividad del concepto. Tras delinear una lectura de conjunto de la Doctrina del Concepto se reconstruyen sectores clave del capítulo dedicado a la Teleología con vistas a detectar tanto los rasgos fundamentales como las limitaciones de esta dimensión puramente instrumental del concepto. Se concluye que es posible verificar en el capítulo una “lógica de la actividad instrumental” (...) e interpretar en dicha clave la posición sistemática del capítulo. Además, se subrayan los rasgos críticos del tratamiento hegeliano en vista del problema general de una mecanización y desgaste del mundo y de la vida, lo que proyecta el problema al tránsito desde el capítulo Teleología a la sección Idea.: This paper seeks to show that, in the Science of Logic Hegel, through the category of “subjective end”, distinguishes a purely instrumental dimension of the activity of concept. After delineating a general interpretation of the Doctrine of Concept, key aspects of the chapter dedicated of Teleology are re-constructed with the aim of detecting both the fundamental features and the limitations of this purely instrumental dimension of the concept. It is concluded that, in the chapter, it is possible to verify a ‘logic of the instrumentally activity’ and from this standpoint, to interpret the systematic position of the chapter. In addition, critical features of the Hegelian analysis are emphasized in regard to the general problem of mechanization and wear of the world and life, which projects the problem to the transit from chapter on Teleology to the Idea section. (shrink)

Se determina la posición y función primigenia del concepto de fin en Nuremberg. Además, se reconstruyen las modificaciones sistemático-arquitectónicas que dieron paso al surgimiento, en la Lógica, de la sección Objetividad y a la consecuente modificación de la posición del fin, que se insertará dentro de ésta como una forma específica de causalidad, diferenciada de los procesos mecánico-químicos. Con esta modificación, el tránsito del fin a la idea cesa de ser puro, perfilándose específicamente como un momento instrumental del concepto en (...) su proceso de realización en lo objetivo. (shrink)

El presente trabajo analiza el libro Guión de Héctor Hernández Montecinos desde las perspectivas de flujo y de profanación para dar a conocer un tipo de producción poética que tensiona un problema del lenguaje: si el lenguaje es o no una representación de un sujeto que se asume en la escritura. Para este caso se postula que el sujeto que habla no se representa en el lenguaje. Lo que hay en esta lectura son solo residuos o devenires ficcionales de (...) un posible sujeto que se profana en el lenguaje. Por lo anterior, este lenguaje poético está expuesto como delirios mentales para hablar sobre poesía, historia y modos de entender la realidad. This paper analyzes Guión from the perspectives of flow and defilement to provide a kind of poetic production that stresses a problem of language: if the language is or is not a representation of a subject that is assumed in writing. For this case, it is postulated that the speaking subject is not represented in the language. What is in this reading are only residuals, or fictional becomings of a possible subject that is profaned in language. Therefore, this poetic language is exposed as mental delusions to speak about poetry, history and ways of understanding reality. (shrink)