In the last few years repeated scandals have rocked their worlds of many industries. Stories which have hit the headlines recently have included news of * Deliberate cheating by car makers to evade emissions tests * LIBOR and FX manipulation by bankers * Falsification of drug testing results plus allegations of bribery and corruption in major pharmaceutical corporations * Unlawful tapping of phones of the famous by newspapers * Cover-ups over high death rates in hospitals. While it is not always (...) obvious what has gone wrong, there is no disguising the widespread impact on many stakeholders, and the catastrophic loss of trust and sense of betrayal that results. Matt Nixon has had a privileged insider seat in several of the organizations which came to suffer major crises, crises which inspired deep emotional responses. (shrink)

"El problema general que se propone desarrollar esta investigación muestra que las extrañas y complejas relaciones entre los seres humanos y sus conflictos en medio de la intersubjetividad, pueded ser comprendidos y descifrados partiendo de los propósitos fenomenológicos de Husserl."--Back cover.

This paper focuses, not on the existing conditions of institutional association, but on hoped-for conditions that would have to be met for professional relationships within higher education to aspire to what Aristotle referred to as ?virtuous friendship?. Such relationships, it is argued, constitute the social content of hope in that they look to new perspectives on institutional renewal and professional regeneration. They provide a context of mutuality and reciprocity within which individuals can begin to realise, through the acquisition of ?functional (...) capabilities?, their particular capacities. The question then arises as to the conditions necessary for generating and sustaining such relationships within the increasingly differentiated and stratified institutional settings of the higher education sector and across an academic workforce that has become fractionalised and atomised around increasingly complex divisions of academic labour. It is that question which this paper seeks to address. ?Civil society is fragile, and it needs to be extended? (Hall, 1995, p. 27). (shrink)

This book explores key ideas in Hannah Arendt's work through a study of her friendships with contemporaries: Heidegger, Karl Jaspers, Heinrich Blucher and Mary McCarthy.

Kant’s Copernican turn has been the subject of intense philosophical debate because of the central role it plays in his transcendental philosophy. The analogy that Kant depicts between his own proposal and Copernicus’s has received many and varied interpretations that focus either on Copernicus’s heliocentrism and scientific procedure or on the experimental character of Kant’s endeavor. In this paper, I gather and review some of these interpretations, especially those that have ap­peared since the beginning of the twentieth century, to show (...) the many disparate and often contradictory stances that the Copernican turn has elicited. Despite the controversies between the different interpretations, they all are follow ups and reinventions of the single philosophical event named the Copernican turn. This common origin allows me to advance a narrative that portrays that event as an experiment, following Hans-Jörg Rheinberger’s philosophy of experimentation. My position does not entail that an experiment such as Kant’s conforms to what a scientific experiment is, although their histories could be narrated using a similar conceptual framework. In the end, my argument advances an experimental reading of the history of philosophy. (shrink)

Este artículo rastrea el concepto de capacidad en la filosofía crítica, así como en la transición a la misma, de Immanuel Kant con el fin de reconstruir sus usos y los efectos que tiene para la reflexión filosófica posterior, atendiendo, en especial, a la manera en la que se ha construido al sujeto racional universal. Los efectos derivados de este análisis serán contrastados con algunas perspectivas críticas sobre la (dis)capacidad y el capacitismo con el fin de cuestionar las posturas kantianas (...) y mostrar la productividad filosófica de una aproximación anacrónica que pone en contacto la historia de la filosofía en Occidente con el presente problemático que vivimos. (shrink)

El presente artículo, permite evidenciar la configuración de subjetividades de algunos adolescentes a partir de la visibilización del dolor, en tanto son portadores de una historia que los ha afectado, ya que han sido protagonistas directos de situaciones de violencia en escenarios que reclaman justicia social, tanto para sus familias como para la comunidad donde se movilizan. Palabras clave: aislamiento, cohesión familiar, desarraigo, dolor y subjetividad.

Este artículo propone analizar comparativamente la guerra, el conflicto y la violencia, en Colombia y Guatemala, ya que han tomado formas específicas y el papel que el Estado ha jugado en ellos ha tenido también sus matices. También tratará sobre las diversas versiones del conflicto y las maneras de recordarlo.

En primera instancia a modo de preámbulo el autor hace una semblanza de la vida de Julia Iribarne en la cual rememora algunos encuentros con la autora en sus visitas académicas a Colombia. Luego se plantea algunos temas con respecto al fluir de la conciencia en la experiencia, y la constitución de la identidad personal. Este tema tiene de trasfondo el problema de la experiencia humana del tiempo y de la constitución fenomenológica de la conciencia interna del tiempo. La hipótesis (...) que desarrolla siguiendo a la autora tiene que ver con la posibilidad de mostrar como el fluir originario del presente viviente, es condición necesaria pero no suficiente para el desarrollo de la persona y de su identidad.First of all, as a foreword, the author makes a portrait of Julia Iribarne’s life, in which he remembers the time when she visited Colombia for academical reasons. Then he considers some topics in regard of the flowing of consciousness into experience concerning the forming of an individual’s personal identity. This topic has, as a background, the problem of the human experience of time and the phenomenological constitution of the internal consciousness of time. The hypothesis that it develops, following her, has to do with the possibility of showing how the original flowing of the living present is a required condition, but not enough, for the development of a person and his or her own identity. (shrink)

Las piedras pueden ser usadas para marcar recorridos y rutas para el pensamiento. Este itinerario está compuesto por cuatro piedras que configuran un terreno de contrastes. La primera pone el contraste entre lo vivo y lo no vivo como punto de partida en el cual la delicada interfaz entre esos dos mundos queda suspendida y puesta en entredicho. Aquí emerge el concepto de agencia como aspecto confuso y problemático. La segunda piedra se desplaza al contraste entre la construcción humana y (...) la construcción geológica, las cuales se encuentran unidas por diferentes acepciones de lo tectónico. El poder móvil de las piedras afinca la tercera piedra en la cual se presentan concepciones ‘premodernas’ del ingenio del paisaje en la geografía y una de las manifestaciones de la productividad de las piedras en los minerales. La extracción de estos últimos pone de manifiesto la íntima relación que hay entre las piedras y la discriminación sobre ciertos grupos humanos, de modo que la cuarta piedra expone la paradoja que se cierne sobre el contraste entre lo interior y lo exterior. Esta última piedra regresa sobre el concepto de agencia para enfatizar uno de sus rasgos turbios. Cada una de las piedras envuelve intersticios entre los cuales fluye una forma de pensamiento que bien podría llamarse la de una ontología minúscula. (shrink)

El presente trabajo hace un análisis de la corta narración “decisión ante el trapecio”, escrita por el autor con motivo de la vida y obra del novelista Franz Kafka. Con ello se invita al lector ha reconocer en la aplicación del método (o enfoque) fenomenológico del “Análisis reflexivo”, una herramienta conceptual importante para lograr una mejor comprensión de las relaciones entre el arte y la filosofía. La soledad, el solipsismo y obviamente “las relaciones con el Otro”, son temas recurrentes tanto (...) a la literatura como a la fenomenología de Husserl, y por este motivo se propone el análisis partiendo de la narración literaria. (shrink)

Community leaders in Colombia have historically suffered processes of microaggressions and intimidation that threaten the free exercise of their voice in the processes of production of knowledge and in the participation of the planning of their territories. In this article, we explore the case study of the Network of Community Researchers (NCR), also known in Spanish as Red de Investigadores Comunitarios, promoted by the University of Antioquia, Colombia. The NCR is a commitment to the co-production of knowledge about human security (...) from below between community researchers and academics. This article analyses the contribution of the NCR to the human security of Medellin and a specific collection of capabilities for epistemic liberation of community researchers: the capability to be recognised as a producer of valid knowledge, to do through communicative openness, to learn from collective knowledge and to transform through collective action. The expansion of these four capabilities evidence processes of resistance and hermeneutic insurrection of some community leaders and activists who participate in the NCR. The analysis shows the contribution of the NCR to facilitate and generate a safe space in which community researchers communicate knowledge and practices and share experiences, risks, struggles, fears and collective dreams of transformation. (shrink)

Book Review of 'Ethics and AIDS in Africa: The Challenge to Our Thinking' By Anton A. van Niekerk and Loretta M. Kopelman (Eds).

As it stands, Derrida’s protest is deficient in any sense of how the discourses of South African racism have been at once historically constituted and politically constitutive. For to begin to investigate how the representation of racial difference has functioned in South Africa’s political and economic life, it is necessary to recognize and track the shifting character of these discourses. Derrida, however, blurs historical differences by conferring on the single term apartheid a spurious autonomy and agency: “The word concentrates separation…. (...) By isolating being apart in some sort of essence or hypostasis, the word corrupts it into a quasi-ontological segregation” . Is it indeed the word, apartheid, or is it Derrida himself, operating here in “another regime of abstraction” , removing the word from its place in the discourse of South African racism, raising it to another power, and setting separation itself apart? Derrida is repelled by the word, yet seduced by its divisiveness, the division in the inner structure of the term itself which he elevates to a state of being.The essay’s opening analysis of the word apartheid is, then, symptomatic of a severance of word from history. When Derrida asks, “Hasn’t apartheid always been the archival record of the unnameable?” , the answer is a straightforward no. Despite its notoriety and currency overseas, the term apartheid has not always been the “watchword” of the Nationalist regime. . It has its own history, and that history is closely entwined with a developing ideology of race which has not only been created to deliberately rationalize and temper South Africa’s image at home and abroad, but can also be seen to be intimately allied to different stages of the country’s political and economic development. Because he views apartheid as a “unique appellation” , Derrida has little to say about the politically persuasive function that successive racist lexicons have served in South Africa. To face the challenge of investigating the strategic role of representation, one would have to part ways with him by releasing that pariah of a word, apartheid, from its quarantine from historical process, examining it instead in the context of developing discourses of racial difference. Anne McClintock is a Ph.D. candidate in English at Columbia University. She is working on a dissertation on race and gender in British imperial culture and is the author of a monograph on Simon de Beauvoir. Rob Nixon, in the same program at Columbia, is working on the topic of exile and Third World-metropolitan relations in the writing of V. S. and Shiva Naipaul. (shrink)

ABSTRACT Despite Institutional Review Board concerns about psychological harm arising from research participation, evidence from trauma-questionnaire research suggests that participation is typically well-tolerated by participants. Yet, it is unclear how participant experiences of in-lab trauma simulations align with IRB ethical guidelines. Thus, we compared reactions to a trauma film paradigm with reactions to a positive film task or cognitive tasks. Overall, relative to other conditions, the trauma film was well-tolerated by participants: they generally reported low-to-moderate negative emotions, moderate benefits, and (...) that participation was not worse than everyday stressors. Our results have implications for the research community in designing trauma-based research. (shrink)

Sequence learning is fundamental to a wide range of cognitive functions. Explaining how sequences—and the relations between the elements they comprise—are learned is a fundamental challenge to cognitive science. However, although hundreds of articles addressing this question are published each year, the actual learning mechanisms involved in the learning of sequences are rarely investigated. We present three experiments that seek to examine these mechanisms during a typing task. Experiments 1 and 2 tested learning during typing single letters on each trial. (...) Experiment 3 tested for “chunking” of these letters into “words.” The results of these experiments were used to examine the mechanisms that could best account for them, with a focus on two particular proposals: statistical transitional probability learning and discriminative error-driven learning. Experiments 1 and 2 showed that error-driven learning was a better predictor of response latencies than either n-gram frequencies or transitional probabilities. No evidence for chunking was found in Experiment 3, probably due to interspersing visual cues with the motor response. In addition, learning occurred across a greater distance in Experiment 1 than Experiment 2, suggesting that the greater predictability that comes with increased structure leads to greater learnability. These results shed new light on the mechanism responsible for sequence learning. Despite the widely held assumption that transitional probability learning is essential to this process, the present results suggest instead that the sequences are learned through a process of discriminative learning, involving prediction and feedback from prediction error. (shrink)

Role models can be highly influential in conveying ethical standards. This study investigates the influence various categories of role models have had on a population of over 1,600 undergraduate students in Texas, Oregon and Michigan. Those identifying clergy, boy scout leaders, friends and college advisors as role models exhibited less willingness to adopt questionable ethical behavior in negotation situations. Journalist and spouse role models tended to cause students to be more accepting of questionable behavior. Individuals with strong end-result and social (...) contract ethical philosophies, as well as males and those who served in the military exhibited strong tendencies toward less than ethical behavior. Individuals with strong rule ethical philosophy, high levels of religiousity, and those with a cooperative attitude in negotiations tended to adopt higher ethical standards in negotiations. (shrink)

Medical school curricula, although traditionally and historically dominated by science, have generally accepted, appreciated, and welcomed the inclusion of literature over the past several decades. Recent concerns about medical professional formation have led to discussions about the specific role and contribution of literature and stories. In this article, we demonstrate how professionalism and the study of literature can be brought into relationship through critical and interrogative interactions based in the literary skill of close reading. Literature in medicine can question the (...) meaning of “professionalism” itself, thereby resisting standardization in favor of diversity method and of outcome. Literature can also actively engage learners with questions about the human condition, providing a larger context within which to consider professional identity formation. Our fundamental contention is that, within a medical education framework, literature is highly suited to assist learners in questioning conventional thinking and assumptions about various dimensions of professionalism. (shrink)

In this paper it is argued that a proper understanding of the justification of perceptual beliefs leaves open the possibility that normal humans, unaided by microscopes, could genuinely know, by direct observation, of the existence of a theoretical entity like an electron. A particular theory of justification called perceptual responsibilism is presented. If successful, this kind of view would undercut one line of argument that has been given (for example, by Bas van Fraassen) in support of scientific anti-realism. Various objections (...) to the idea that electrons can be directly observed are also considered. (shrink)

This chapter contains sections titled: Introduction Public accounting services AICPA's code of professional conduct Enforcement of the Code of Conduct Illustrative disciplinary actions Controversial ethical issues in the accounting profession Conclusion.

Humanización de los servicios de salud en Iberoamérica: una revisión sistemática de la literatura Humanização dos serviços de saúde na Ibero-América: uma revisão sistemática da literatura Humanization is an ethical imperative that contributes to safeguarding human dignity in harmony with bioethical principles and deontological regulations that govern health care practices. The present study aims to explore the advances in the humanization of Ibero-American health care in the last ten years through a systematic review. Results show that such advances point to (...) understanding the phenomenon based on theoretical approaches, a growing interest in the subject in recent years, and the creation of policies, programs and strategies that should be strengthened from a comprehensive view of the human being. Para citar este artículo / To reference this article / Para citar este artigo Carlosama DM, Villota NG, Benavides VK, Villalobos-Galvis FH, Hernández EL, Matabanchoy SM. Humanización de los servicios de salud en Iberoamérica: una revisión sistemática de la literatura. Pers Bioet. 2019;23:245-262. DOI: https://doi.org/10.5294/pebi.2019.23.2.6 Recibido: 21/06/2019 Aceptado: 04/09/2019. (shrink)

By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans (...) underwent an existential crisis, i.e., the realization of certain mortality, that could be borne only by the discovery-creation of the larger realm of symbolic consciousness once experienced as the sacred (but today we know it as "the world" – as opposed to our immediate natural environment and that of other animals). Thus, although we, the human species, are but one species among innumerable others, we differ in kind, not degree. This quality is our symbolically enabled self-consciousness, the fortress of cultural identity that empowers but also imprisons awareness. (shrink)

When so much is being written on conscious experience, it is past time to face the question whether experience happens that is not conscious of itself. The recognition that we and most other living things experience non-consciously has recently been firmly supported by experimental science, clinical studies, and theoretic investigations; the related if not identical philosophic notion of experience without a subject has a rich pedigree. Leaving aside the question of how experience could become conscious of itself, I aim here (...) to demonstrate that the terms experience and consciousness are not interchangeable. Experience is a notoriously difficult concept to pin down, but I see non-conscious experience as based mainly in momentary sensations, relational between bodies or systems, and probably common throughout the natural world. If this continuum of experience — from non-conscious, to conscious, to self-transcending awareness — can be understood and accepted, radical constructivism (the “outside” world as a construct of experience) will gain a firmer foundation, panexperientialism (a living universe) may gain credibility, and psi will find its medium. (shrink)

Through theoretical discussion, literature review, and a computational model, this paper poses a challenge to the notion that perspective-taking involves a fixed architecture in which particular processes have priority. For example, considerable work has shown that egocentric perspectives can arise more quickly, with other perspectives (such as of task partners) emerging only secondarily. This theoretical dichotomy is challenged here, and we propose a general view of perspective-taking as an emergent phenomenon governed by the interplay among several cognitive mechanisms. We first (...) describe the pervasive relevance of perspective-taking to cognitive science. A dynamical systems model is then introduced which explicitly formulates the timescale interaction proposed. Implications are discussed, with ideas for future empirical research. (shrink)

This paper considers the nature of learning and the role of institutions in general and schools in particular in structuring learning. It outlines and commends a view of learning as a process whereby we discover ourselves as persons and thereby act to create the contexts in which we live and work. Central to this view is the idea of the 'learning school'.

This paper considers the nature of learning and the role of institutions in general and schools in particular in structuring learning. It outlines and commends a view of learning as a process whereby we discover ourselves as persons and thereby act to create the contexts in which we live and work. Central to this view is the idea of the 'learning school'.

This essay is divided into two parts, deeply intermingled. Part I examines not only the origin of conscious experience but also how it is possible to ask of our own consciousness how it came to be. Part II examines the origin of experience itself, which soon reveals itself as the ontological question of Being. The chief premise of Part I is that symbolic communion and the categorizations of language have enabled human organisms to distinguish between themselves as actually existing entities (...) and their own immediate experience of themselves and their world. This enables them to reflect upon abstract concepts, including “self,” “experience,” and “world.” Symbolic communication and conceptualization grow out of identification, the act of first observing conscious experiencing and intimating what it is like, mimesis, a gestural protolanguage learned through imitation, and reflection, seeing oneself through the eyes of others. The step into actual intentional speech is made through self-assertion, narrative, and intersubjectivity. These three become the spiral of human cultural development that includes not only the adaptive satisfaction of our biological needs, but also the creativity of thought. With the mental-conceptual separation of subject and object – of self and world – the human ability to witness the universe (and each other) is the ground of our genuinely human quality. Consciousness gives human life its distinctively human reality. It is, therefore, one and the same ability that enables us to shape planet Earth by means of conceptual representations (rather than by means of our hands alone) while also awakening us to the significance of being. -/- Looking beyond human self-consciousness to investigate the origin and nature of awareness itself in Part 2, reductive objective materialism is found to be of little use. Direct experience also falls short in that, in order to be transformed into objective knowledge about itself, it must always be interpreted through and limited by the symbolic contexts of culture and the idiosyncratic conceptualizations of the individual. Awareness-in-itself must thus be considered ultimately unexplainable, but this may more indicate its inexpressible transcendence of all symbolic qualifiers than its nonexistence. It is suggested that awareness is not “self-aware” (as in deity) but is instead unknowing yet identical with the only true universal: the impetus of creative unfolding. Our human knowledge, as an expression of this unfolding, is seen to emerge from our conscious experiencing and, in turn, to have the power – and enormous responsibility – of directing that experience. Our underlying symbolic worldviews are found to be autopoietic: They limit or open our conscious experience, which, in turn, confirms those worldview expectations. As we explore a future of unforeseeable technological breakthroughs on an ailing planet who patiently copes with our “success,” truly vital decisions about the nature, meaning, extent, and future of conscious experience will have to be made. (shrink)

[This is an edited and improved version of "You Are Not Your Brain: Against 'Teaching to the Brain'" previously published in *Review of Higher Education and Self-Learning* 5(15), Summer 2012.] Since educators are always looking for ways to improve their practice, and since empirical science is now accepted in our worldview as the final arbiter of truth, it is no surprise they have been lured toward cognitive neuroscience in hopes that discovering how the brain learns will provide a nutshell explanation (...) for student learning in general. I argue that identifying the person with the brain is scientism (not science), that the brain is not the person, and that it is the person who learns. In fact the brain only responds to the learning of embodied experience within the extra-neural network of intersubjective communications. Learning is a dynamic, cultural activity, not a neural program. Brain-based learning is unnecessary for educators and may be dangerous in that a culturally narrow ontology is taken for granted, thus restricting our creativity and imagination, and narrowing the human community. (shrink)