El artículo presenta el análisis de las implicaciones de evaluar la comprensión de lectura y la redacción en pruebas de ingreso a la educación superior, como una consideración necesaria para el desarrollo de una política de competencia comunicativa. Se describe el diseño de un instrumento, partiendo de la concepción sociosemiótica de la lengua, del enfoque metodológico de la comprensión por niveles intra, inter y extratextual, ligado a procesos cognitivos, y la escritura como tecnología. Se incluye, además, un concepto de evaluación (...) enmarcado en el desarrollo de competencia, es decir, los resultados de la prueba se utilizan, por fuera de concepciones deterministas excluyentes, para mostrar un estado de la competencia y las acciones posibles de mejoramiento de la misma. La competencia comunicativa se demuestra como saber transversal, inter y transdisciplinario. (shrink)

Theories related to cognitive sciences, Human-in-the-loop Cyber-physical systems, data analysis for decision-making, and computational ethics make clear the need to create transdisciplinary learning, research, and application strategies to bring coherence to the paradigm of a truly human-oriented technology. Autonomous objects assume more responsibilities for individual and collective phenomena, they have gradually filtered into routines and require the incorporation of ethical practice into the professions related to the development, modeling, and design of algorithms. To make this possible, it is pertinent and (...) urgent to bring them closer to the problems and approaches of the humanities. Increasingly transdisciplinary research must be part of the construction of systems that provide developers and scientists with the necessary bases to understand the ethical debate and therefore their commitment to society. This article considers two theories as articulating axes: Blumenberg’s, coming from the field of philosophy, for whom the process of technification and especially the implementation of mathematical models in their algorithmic form leads to an emptying of meaning and therefore makes programmers who implement their functions to be alien to the concerns that gave them origin; Daston’s, belonging to the field of the history of science and according to which the division of labor in the processes of technification of the calculation implies a kind of subordination in which those who implement the inventions of a small group of privileged mathematicians ignore the procedures that put them into operation. Given these two theories, the black box models prevalent in AI development, and the urgency of establishing explanatory frameworks for the development of computational ethics, this article exposes the need to give a voice to the cultural history of consciousness for promoting the discussions around the implementation of mathematical algorithms. The paper takes as a reference the different points of view that have emerged around the study of technological ethics, its applicability, management, and design. It criticizes the current state of studies from a humanistic perspective and explains how the historical perspective allows promoting the training of software engineers, developers and creators so that they assume intuitions and moral values in the development of their work. Specifically, it aims to expose how cultural history, applied to the study of consciousness and its phenomena, makes those involved in this technological revolution aware of the effect that they, through their algorithms, have on society in general and on human beings in particular. (shrink)

Sans prétendre à l’exhaustivité, les éléments de base de la notion d’existence – dans la falsafa, principalement chez Alfarabi et Avicenne, sont ici examinés. En commençant par les questions terminologiques, on considère ensuite quelques questions concernant la conception de l’existence dans la philosophie arabe jusqu’à Avicenne. Puis, on analyse la notion d’existence chez Avicenne en prenant en considération les dernières recherches sur ce sujet.

Avicenna’s distinction between essence and existence was—and sometimes still is—read in the sense of a priority of essence. My analysis will focus on an important example of such a reading: Beatrice Zedler’s interpretation of one of the most important texts for Thomas’s discussion of Avicenna’s philosophy, the Quaestiones de Potentia. Independently of its consistency, Zedler’s interpretation gives me the opportunity to discuss Avicenna’s supposed “essentialism”. My aim is to show that Avicenna is very well aware of the aporia that an (...) essence existing independently of existence would represent. If essentialism is a risk of Avicenna’s metaphysics, this is not because of the essence-existence distinction. It is because of the ethical dimension that creation perforce implies, that Avicenna seems in fact to posit an “independent order of possibles” before God’s creative action. (shrink)

L’idée de totalité se trouve dans la Métaphysique du Livre de la Guérison (les Ilāhiyyāt du Kitāb al-Šifā') d’Avicenne en relation avec plusieurs thèmes. Dans cet article, l’analyse concerne en premier lieu la conception de la création et, en deuxième lieu, celle du mal. Dans les deux cas, c’est en relation aux termes et aux idées d’absolu et de non-existence que la totalité est conçue. L’examen du concept de totalité chez Avicenne permet enfin de réaffirmer les traits fondamentaux de sa (...) conception du Premier : le Principe est, quant à lui, incomposé et un, car Il est seulement être ou existence sans la limitation « essentielle » qui dépendrait de l’essence, alors que tout ce qui est causé et n’est donc pas le Principe, doit être en soi un double et un composé. (shrink)

In his Metaphysics of the Healing, Avicenna presents his ideas about the destiny of the human soul in the afterlife. Considered philosophically, the afterlife is intellectual. The human soul achieves perfection by becoming an intellectual world in which the whole of reality may be reflected. Analysing the meaning of this statement helps to elucidate not only how Avicenna conceives intellectual pleasure in the afterlife, but also how he characterizes the very process of knowledge. Intertwined therewith are at least two important (...) subjects, richly illuminated by recent medieval historiographical research: ‘intellectual’ or ‘mental felicity’ and knowledge as conjunction with the agent intellect. (shrink)

The idea that defines quiddity – independence or neutrality in relation to the modalities of existence – allows Avicenna not only to speak of a duality in the being of existing things, but also to use apparently logically incompatible notions to qualify quiddity: that of reality, on the one hand, and that of possibility, on the other. The very conception of the independence of quiddity – which lets us consider quiddity as a separate element in the existing thing – can (...) be recognized in the resolution of the doubt that concludes the Maqāla fī l‑tawḥīd of Yaḥyā ibn ‘Adī. A comparison between Avicenna’s discussion of quiddity in his Metaphysics and the discourse of Yaḥyā ibn ‘Adī confirms the idea that this Christian philosopher and theologian who was active in Baghdad in the tenth century could have played an important formative role in the ontology of the great Persian philosopher. (shrink)

Où en est l'étude de la philosophie arabe? Ce livre propose un état des lieux. Il s'agit de dresser un premier bilan des travaux menés dans ce vaste champ. On examine l'historiographie, les dénominations employées; on s'interroge sur les thématiques, les objets retenus et les méthodes d'analyse mises en oeuvre ; on y présente aussi des études sur des auteurs, des traditions ou des concepts, qui montrent comment le travail progresse, quelles tensions perdurent, quelles sont les perspectives."--Page 4 of cover.

The papers presented in this volume in honour of Alfonso Maieru cover some of the major topics of his research area. The institutional and intellectual life of university training in the Middle Ages, including the peculiar tradition of related works, is the focus of the papers by Louis Jacques Bataillon, William J. Courtenay, Jacqueline Hamesse, Zenon Kaluza, Loris Sturlese and Olga Weijers. Three papers, by Jacopo Costa, Pasquale Porro and Thomas Ricklin, deal with philosophical problems in Dante'sMonarchia and Convivio. (...) The complex interrelations between logic and the other main aspects of medieval philosophy, with a particular attention to theology, metaphysics and natural philosophy, are the core of the other papers by Stefano Caroti, Sten Ebbesen, Barbara Faes de Mottoni, Simo Knuuttila, Alain de Libera, Olga Lizzini, Costantino Marmo, Claude Panaccio, Ivan Bendwell, Irene Rosier-Catach, Lambert Marie de Rijk, Leonardo Sileo, Luisa Valente, and Albert Zimmermann. A larger number of friends and colleagues of Alfonso Maieru than those who appear as contributors and editors of this volume have warmly welcomed its publication. We could say, therefore, that it is absolutely contingent that the Editors are: Stefano Caroti (Universita degli Studi di Parma), Ruedi Imbach (Universite de Paris-Sorbonne), Zenon Kaluza (Centre d'Etudes des Religions du Livre, C.N.R.S), Loris Sturlese (Universita degli Studi di Lecce) and Giorgio Stabile(Universita degli Studi di Roma "La Sapienza"). (shrink)

This paper discusses Avicenna’s concept of ambiguity/analogy and argues that while Avicenna doesn’t mention it explicitly there is an analogy of the predication of being between creatures and God, the Necessary of Existence. A consequence of this analogical predication is that for Avicenna, like Aquinas, God does not fall under the subject of metaphysics common being or being qua being. If the predication were univocal as some scholars contend such as Timothy Noone and Olga Lizzini, then God would (...) fall under the subject of metaphysics, common being as he does according to Ramon Guerrero and John Wippel. This paper has three parts. First, it discusses the comparison between Avicenna and Aristotle on pros hen equivocation/analogy. Second, it discusses the texts within Avicenna which suggest an analogical predication and which can reasonably be seen as establishing a transcendental predication between God and creatures. Finally, it develops the consequences of Avicenna’s view for the relationship between God and the subject of metaphysics common being or being qua being and argues that God does not fall under common being. (shrink)

Cognition is embodied when it is deeply dependent upon features of the physical body of an agent, that is, when aspects of the agent's body beyond the brain play a significant causal or physically constitutive role in cognitive processing. In general, dominant views in the philosophy of mind and cognitive science have considered the body as peripheral to understanding the nature of mind and cognition. Proponents of embodied cognitive science view this as a serious mistake. Sometimes the nature of the (...) dependence of cognition on the body is quite unexpected, and suggests new ways of conceptualizing and exploring the mechanics of cognitive processing. Embodied cognitive science encompasses a loose-knit family of research programs in the cognitive sciences that often share a commitment to critiquing and even replacing traditional approaches to cognition and cognitive processing. Empirical research on embodied cognition has exploded in the past 10 years. As the bibliography for this article attests, the various bodies of work that will be discussed represent a serious alternative to the investigation of cognitive phenomena. Relatively recent work on the embodiment of cognition provides much food for thought for empirically-informed philosophers of mind. This is in part because of the rich range of phenomena that embodied cognitive science has studied. But it is also in part because those phenomena are often thought to challenge dominant views of the mind, such as the computational and representational theories of mind, at the heart of traditional cognitive science. And they have sometimes been taken to undermine standard positions in the philosophy of mind, such as the idea that the mind is identical to, or even realized in, the brain. (shrink)

In the aftermath of the Fukushima power plant disaster, autoradiography became an increasingly widespread artistic technique for producing cameraless photography. By exposing photographic film directly using contaminated objects and materials, contemporary artists autoradiograph the geopolitics and local histories of atomic contamination due to bombing, testing, nuclear reactor explosions, mining or uranium disposal cells. In my article, I discuss the implications these autoradiographic works have for the concept of photography by drawing on Timothy Morton’s notion of hyperobjects. Being hyperobjective, radioactivity confronts (...) human beings with a vast non-human temporality, which, in turn, necessitates a shift in our understanding of photography. While photo theory has often been modelled on snapshot photography, privileging instantaneity and pastness, autoradiography is a durational and pluri-temporal procedure that points emphatically towards the future and invites us to reconceptualize the basis of photographic ontology. (shrink)

For decades a debate has played out in the literature about who bioethicists are, what they do, whether they can be considered professionals qua bioethicists, and, if so, what professional responsibilities they are called to uphold. Health care ethics consultants are bioethicists who work in health care settings. They have been seeking guidance documents that speak to their special relationships/duties toward those they serve. By approving a Code of Ethics and Professional Responsibilities for Health Care Ethics Consultants, the American Society (...) for Bioethics and Humanities (ASBH) has moved the professionalization debate forward in a significant way. This first code of ethics focuses on individuals who provide health care ethics consultation (HCEC) in clinical settings. The evolution of the code's development, implications for the field of HCEC and bioethics, and considerations for future directions are presented here. (shrink)

The ontological turn (OT) is a loose cluster of theoretical approaches within cultural anthropology that advocates a synthetic, overarching way forward for ethnographically oriented cultural anthropology. We argue that in order to contribute substantively to ethnobiology the OT needs to distance itself from a long-standing tradition of thinking within ethnography that assumes some kind of fundamental divide between the natural and the social sciences. This distancing seems especially unlikely in light of the meta-anthropological nature of the OT as primarily a (...) perspective on ethnographic methodology. Instead, we advocate for naturalistic theoretical alternatives for thinking about human sociality, where philosophical innovation develops in concert with ongoing empirical work across the biological, cognitive, and social sciences. We illustrate this perspective by drawing on two naturalistic accounts likely to prove more fruitful for ethnobiological practice, namely, trans-genera models of sociality and progenerative views of kinship. (shrink)

Drawing on many areas of expertise, from paleontology to psychology, Tomasello offers a plausible, evolutionary story abouthow our ancestors are likely to have developed cooperative behaviors and collaborative lifeways in order to survive and thrive.He also claims that this narrative explains why they would have begun to think in characteristically cooperative and moral ways,developing a “we is greater than me” [we>me] psychological orientation. Do the arguments offered support this extra claim? Thisarticle suggests that they do not. It seeks to alleviate (...) this shortcoming by drawing upon some conceptual resources offered bySartre’s Theory of Practical Ensembles. The centerpiece of the article consists of a detailed analysis of Sartre’s account of the genesisof the “group-in-fusion,” seeking to show that the genesis of a we-way of thinking in a group made up of many requires themediation of what Sartre calls a “third party” (le tiers). After closely examining Sartre’s treatment of the “third party” in theapocalyptic genesis of the “group-in-fusion,” I evaluate the success of this notion in resolving those questions that Tomasello’saccount raises while, at the same time, addressing the ontological question concerning the nature of the individual-grouprelation, in a way that suggests new and significant alternatives to standard dilemmas in contemporary social philosophy. (shrink)

We investigated the influence of personality and culture on effects of mortality salience over cultural worldview defense. We hypothesized that CWVD reactions to MS differ between Germany and Poland because of the higher conservatism of the latter country, and that they are moderated by action vs. state orientation. In this study German and Polish, participants were exposed either to MS or to a control condition. Punishment ratings to trivial offences and serious social transgressions were measures of CWVD. Results showed that (...) social transgressions in both conditions were more strongly punished in Poland than in Germany. Additionally, compared to the control condition, under MS action oriented punished serious transgressions more strongly in Germany whereas state oriented punished serious transgressions more strongly in Poland. That is, the effects of MS on CWVD are moderated by personality and culture. We interpret the opposite pattern of punishment to serious social transgressions given by action and state orientedin in Germany and Poland, respectively, according to the higher emotional autonomy of action-oriented persons in either culture. (shrink)

In this commentary, I reflect on the differences between two independent citizen approaches to monitoring radiological contamination, one in Belarus after the 1986 Chernobyl nuclear accident and the other in Japan following the 2011 Fukushima Daiichi accident. I examine these approaches from the perspective of their contribution to making radiological contamination more publicly visible. The analysis is grounded in my earlier work, where I examined how we have come to know what we know about post–Chernobyl contamination and its effects in (...) Belarus, a former Soviet republic most heavily affected by the fallout. As I described in this study, much of what we know about the consequences of Chernobyl is based on the work of the Belarusian nonprofit Institute of Radiation Safety, “Belrad.” I compare Belrad’s approach to radiological monitoring with the work of the volunteer network Safecast, arguably one of the best-known citizen science projects in the world, which is working to monitor the scope of the post–Fukushima contamination. Through this comparison of approaches, I raise broader questions about a form of sensing practices—data-related practices of citizen science that make environmental hazards publicly in/visible. (shrink)

. Fresh evidence from Free Choice Items (FCIs) in French question the current perception of the class. The role of some standard distinctions found in the literature is weakened or put in a new perspective. The distinction between universal and existential is no longer an intrinsic property of FCIs. Similarly, the opposition between variation-based vs intension-based analyses is relativized. We show that the regime of free choiceness can be characterized by an abstract constraint, that we call Non-Individuation (NI), and which (...) can be satisfied in different ways that match current distinctions. NI says that the information conveyed by a sentence containing a FCI should not be reducible to a referential situation, that is a situation in which particular individuals satisfy the sentence in the current world. The widely used resource of modal variation becomes a particular scenario of free-choiceness, not its essence. In fact, we show that under certain conditions, FCIs can occur in episodic, non-modal sentences, a fact that NI can accommodate. We also discuss more fine-grained aspects of the semantics of FCIs, such as their emotional colour. (. . .) the tripod fell spontaneously, because, though it stood on its feet so as to serve for a seat, it did not fall so as to serve for a seat. Aristotle, Physics II,6. (shrink)

The intentionality of improvisation represents surely one of the most pressing and controversial issues in contemporary action theory: how do we find the way to characterize the proper intentionality of improvisation, which is an unplanned yet intentional action? This article will address this question bringing together Merleau-Ponty’s motor intentionality and Bergson’s conception of duration. My argument will unfold in three main stages. First, I will briefly describe the traditional scheme that is used to think of intentional action in contemporary action (...) theory and discuss how the phenomenon of improvisation casts doubts on it. Second, I will outline an initial, and provisional account of improvisation by crossing the descriptions of musical improvisation provided by Jankélévitch with the testimonials of two improvisatory composers—Enrico Pieranunzi and Keith Jarrett—and reports from Charles Rosen, an American pianist and Roger Sessions, an American composer. Finally, I will refine the basic concepts and lay out a phenomenological account of improvisation, by extending and applying the phenomenological notion of motor intentionality to the examples and testimonials gathered from the observation of a specific kind of improvisatory activity—musical composition. This methodology is intended to contrast both with more standard philosophical approaches based on hypothetical examples, and with more standard laboratory-based methodologies in cognitive sciences, psychology, and experimental philosophy. Overall, this approach is intended to redress the balance of action theory—one-sided directed towards planning, as a key aspect of human agency—with an analysis of the bodily and responsive aspect of intentionality. (shrink)

The article focuses on the crucial changes that science as an established social institution and an epistemological enterprise is undergoing, the key one is the loss of its monopoly on the production of socially useful knowledge and gradual transformation into something new, which, due to institutional and cultural reasons, we continue to call ‘science’. We suppose that the most appropriate conceptualization of the new phenomenon, which is replacing science as an institution, is “technoscience”, since the technical component in scientific practices (...) has now taken a dominant position and technology production has become more important than fundamental knowledge. Technoscience has at least two sources: 1) capitalization of scientific activity that has led to classical science has been replaced with technoscience developing on first-priority funded applied research; 2) theorization and autonomy of the techno sphere, which have resulted in instrumentalization of all levels of knowledge production as well as in technological / symbolic construction of reality and tangled ontology of technoscientific objects. We discuss both of these sources, with particular attention being paid to such trends as epistemic strategies transformation, modified reality, social sciences and humanities conformation to technoscience norms, and knowledge bearers egalitarianization. A crucial transformation of both science itself and its position in society breaks inevitably a demarcation line that separates scientific knowledge from other types of knowledge while promotes the replacement of scientific theory with discourses. Apparently, in “technoscience” an ethos of its own is being formed, where interaction with the “external environment” (with other social spheres) is crucial. In this context, scientific activity is becoming more and more transepistemic, transinstitutional practice, and accordingly ceases to be guided by the classical scientific ethos determined by the goals and objectives of academic community itself. (shrink)

The intentionality of improvisation represents surely one of the most pressing and controversial issues in contemporary action theory: how do we find the way to characterize the proper intentionality of improvisation, which is an unplanned yet intentional action? This article will address this question bringing together Merleau-Ponty’s motor intentionality and Bergson’s conception of duration. My argument will unfold in three main stages. First, I will briefly describe the traditional scheme that is used to think of intentional action in contemporary action (...) theory and discuss how the phenomenon of improvisation casts doubts on it. Second, I will outline an initial, and provisional account of improvisation by crossing the descriptions of musical improvisation provided by Jankélévitch with the testimonials of two improvisatory composers—Enrico Pieranunzi and Keith Jarrett—and reports from Charles Rosen, an American pianist and Roger Sessions, an American composer. Finally, I will refine the basic concepts and lay out a phenomenological account of improvisation, by extending and applying the phenomenological notion of motor intentionality to the examples and testimonials gathered from the observation of a specific kind of improvisatory activity—musical composition. This methodology is intended to contrast both with more standard philosophical approaches based on hypothetical examples, and with more standard laboratory-based methodologies in cognitive sciences, psychology, and experimental philosophy. Overall, this approach is intended to redress the balance of action theory—one-sided directed towards planning, as a key aspect of human agency—with an analysis of the bodily and responsive aspect of intentionality. (shrink)

According to a recent and prominent view, a ‘we-perspective’ arises out of a dyadic I-you relation involving a special form of reciprocity in which I relate to another as a you – as somebody who is also attending and addressing me. As important as this argument might be, one obvious limitation lies in that it typically applies to dyadic forms of ‘we’ which are bound to the here and now of face-to-face interactions between ‘ad hoc pairs of individuals’. Drawing inspiration (...) from Sartre’s Critique of Dialectical Reason and Freud’s Group Psychology and the Analysis of the Ego, I will argue that in order to trace a way out of this impasse, one needs to shift the theoretical focus from dyadic face-to-face (immediate) relations of reciprocity between I and You, self and other to ternary relations of ‘mediated reciprocity’ involving the figure and the functions of a third party (le tiers). (shrink)

El estudio estuvo destinado a determinar la necesidad de formación profesional sindical del representante de los trabajadores en la negociación colectiva. Los resultados principales son los siguientes: la diferencia entre la formación profesional y sindical esta en que la formación sindical es importante debido a que permite dotar a los cuadros sindicales de información general sobre el rol de los sindicatos y su papel en la negociación colectiva, por otro lado la formación profesional es importante ya que es una herramienta (...) que permite mejorar la calidad del empleo, entre otros, se determino que la formación profesional sindical del representante de los trabajadores, influye en su desempeño como negociador en una negociación colectiva. (shrink)

Background:In their daily practice, Brazilian nurses have been met with complaints from co-workers and patients, as well as bioethical dilemmas intrinsic to the profession, particularly in the cont...

This article develops a philosophical hermeneusis of the “Valladolid Debate” centered on the notion of “universality”, highlighting the universalist elements present both in the foundation of a praxis of colonial domination developed by Juan Ginés de Sepúlveda and in the recognition of the cultural diversity held by Bartolomé de las Casas. First, the historical-ideological context of the conquest is presented. Subsequently the article analyzes de Sepulveda’s arguments about barbarism, cultural superiority and the right of domination, which established a “logic of (...) cultural domination”. In this context, de Sepúlveda intended to establish a fracture between “civilized” and “barbaric” cultures, in which the human essence revealed itself deficiently. Finally, the contribution considers the objections to the “colonial fracture” presented by de las Casas, who composes an alternative position resignifying the concept of “universality” that inhabited de Sepúlveda’s differentialist arguments. (shrink)

Cet article explore l’expérience esthétique particulière que nous procurent les promenades sonores. En partant d’une étude d’un cas paradigmatique – les tournées audio Remote X du collectif Rimini Protokoll – et par le biais d’une réflexion sur la perception opérant à partir de Husserl et Merleau-Ponty, je m’intéresse en particulier aux renversements perceptifs qui émaillent le parcours déambulatoire du spectateur ainsi qu’au brouillage entre le réel et l’imaginaire, qu’il éprouve au niveau même de son inscription corporelle dans l’espace. Une telle (...) approche mène à la conclusion que la notion de perception synesthésique offerte par Merleau-Ponty permet non seulement de dépasser le défi posé à la théorie husserlienne de l’imagination ( phantasia ) par l’expérience esthétique ici en question, mais aussi et, de surcroît, de penser le paradoxe d’une affinité du divers sensoriel qui affleure dans les performances contemporaines lorsque de multiples dispositifs médiatiques sont en jeu. (shrink)

En los últimos años se ha propuesto una importante cantidad de métodos estadísticos demográficos. La gran mayoría han sido desarrollados con la finalidad de pronosticar las componentes demográficas y/o medidas derivadas a partir de la suposición de un modelo subyacente. El presente trabajo pretende realizar un ejercicio comparativo integral a través de la estimación y pronóstico de la fecundidad a partir de tres propuestas —métodos clásicos de pronóstico, tales como los modelos ARIMA y los suavizados exponenciales, modelos para datos funcionales (...) (MDF) y modelos jerárquicos bayesianos (MJB)—, como un primer paso hacia el estudio de las proyecciones de población derivadas de cada una de ellas, empleando datos de la Argentina. El ejercicio tiene como horizonte final la estimación de la mortalidad y la fecundidad a través de los tres métodos mencionados para luego integrarlos en proyecciones de población. (shrink)

The kind of collective improvisation attained by the “free jazz” at the beginning of the sixties sets a challenge to analytic theories of collective intentionality, that emphasize the role played by future-directed plans in the interlocking and interdependent intentions of the individual participants, because in the free jazz case the performers’ interdependence or [interplay] stems from an intuitive understanding between musicians. Otherwise said: what happens musically is not planned in advance, but arises from spontaneous interactions in the group. By looking (...) at the way jazz improvisers take up the challenge of making music together without a pre-conceived notion as to what kind of effect they will achieve and without a pre-set code of agreements, my aim has been to clarify what kind of strategies — other than advanced action plans and joint commitments — are used by improvising musicians to integrate their improvisations into a unified shared activity. In developing this proposal I initially drawn pre-theoretically on one paradigmatic study case — Ornette Coleman’s double quartet Free Jazz, A collective Improvisation and brought it in conversation with Husserl’s phenomenology of time. In a final move, I brought this phenomenological frame into dialogue with some recent readings of the predictive coding model. All in all, what we learned from the Free Jazz case is that the interdependence and interlocking of attitudes among individual participants characteristic of shared intention is not determined by a future-directed plan and the rational pressure to be responsive to and coordinate with others, it typically engages. Rather, in the free jazz case, the performers’ connection and interplay depend on the players’ readiness to feel each other out, by listening to each other playing, in a way that no doubt presupposes the Husserlian retention-protention scheme. (shrink)

RESUMEN En este artículo se analizan las ideas contrapuestas de Domingo Faustino Sarmiento y José Martí sobre el binomio "civilización-barbarie", categoría medular de los discursos políticos e intelectuales del siglo XIX, con el fin de explorar sus concepciones sobre el nuevo sujeto político. Se exploran los "contextos de enunciación" desde los cuales desarrollaron sus posiciones ético-políticas; la opción por el hombre natural (Martí) frente al sujeto político ideal (Sarmiento); y la apelación y desmontaje de las categorías raciales en ambos autores. (...) El estudio de estas categorías revela una dialéctica de persistencia y abandono de imaginarios coloniales. ABSTRACT This article analyzes the conflicting ideas of Domingo Faustino Sarmiento and José Martí about the binomial "civilization-barbarism", a core category of political and intellectual discourses of the 19th century, to explore their conceptions of the new political subject. The "enunciation contexts" from which they developed their ethical-political positions; the option for the "natural man" (Martí) versus the ideal political subject (Sarmiento); and the appeal and dismantling of racial categories in both authors. The study of these categories reveals a dialectic of persistence and abandonment of colonial imaginaries. (shrink)

El transhumanismo o el movimiento a favor del mejoramiento humano a través de la tecnología vive, actualmente, un momento álgido. Los avances en Inteligencia Artificial e ingeniería genética permiten que soñemos con seres capaces de vencer a la muerte y poseer capacidades hasta ahora desconocidas. Sin embargo, en este artículo veremos que no todo el mundo está de acuerdo con estas ideas y hay quienes consideran las promesas del transhumanismo más como pesadillas que como sueños. Estos son los conservadores. Los (...) conservadores consideran que las mejoras prometidas por el transhumanismo conllevarán el fin de la especie humana. Frente al transhumanismo, los conservadores defienden la conservación y protección de la esencia y la naturaleza humana. También se rebelan contra la manipulación ilimitada del ser humano y la limitación de estas prácticas a aquellas contenidas en la esencia humana. Todo ello les otorga cierta reminiscencia aristotélica en la que muchos de ellos se amparan y la cual vale la pena estudiar. (shrink)

Últimamente, y en especial a partir del enfoque de capacidades y funcionamientos de Amartya Sen, se han cuestionado las mediciones de pobreza donde se tiene en cuenta sólo una dimensión del bienestar, como es el ingreso, y se ha dado creciente importancia a la medición de la pobreza desde una perspectiva multidimensional. La propuesta de medida de pobreza de tiempo e ingreso LIMTIP toma el trabajo no remunerado invisibilizado como punto de partida para establecer un umbral de requerimientos de tiempo. (...) Si el ingreso del hogar alcanza para compensar el valor de estos déficits de tiempo, entonces serán pobres de tiempo pero no de ingreso ajustado. Si el ingreso no alcanza para comprar sustitutos de este déficit de tiempo, entonces las personas y los hogares en que habitan serán pobres de tiempo e ingresos. La medida de pobreza de ingreso y tiempo LIMTIP corrige medidas de pobreza absoluta a las que estamos acostumbrados para hacerlas más fieles a sus supuestos. Este trabajo incorpora la dimensión temporal a la medición de pobreza utilizando la metodología LIMTIP sobre datos de la Encuesta de Uso de Tiempo y Voluntariado realizada en la ciudad de Rosario en 2010. (shrink)