Many prominent theories of moral responsibility rely on the notion of “tracing,” the idea that responsibility for an outcome can be located in (i.e., “traced back to”) some prior moment of control, perhaps significantly antecedent to the proximate sources of a considered action. In this article, I show how there is a problem for theories that rely on tracing. The problem is connected to the knowledge condition on moral responsibility. Many prima facie good candidate cases for tracing analyses appear to (...) violate the knowledge condition on moral responsibility. So, either we need to dispense with tracing approaches or we must refine our understanding of the knowledge condition or we are responsible less frequently than we suppose. (shrink)

The paper considers how the logic of settler colonialism, the active and ongoing dispossession of Indigenous peoples, shapes scholarship on migration, race and citizenship in Canada. It draws on the insights of settler colonial theory and critiques of methodological nationalism to do so. The concept of differential inclusion and assemblages methodology are proposed as a way to understand the relationship between Indigeneity and migration in a settler colonial context. The paper develops this conceptual proposal through an analysis of a single (...) place over time: Scarborough, Ontario. Authors present portraits of Scarborough, Ontario, Canada to understand how migration and Indigenous sovereignty are narrated and regulated in convergent and divergent ways. Together, the portraits examine historical stories, media discourses, photography and map archives, fieldwork and interviews connected to Scarborough. They reveal how the differential inclusion of migrant, racialized and Indigenous peoples operates through processes of invisibilization and hypervisibilization, fixity and erasure, and memorialization. They also illustrate moments of disruption that work to unsettle settler colonial dispossession. (shrink)

The study presented is the result of a field survey conducted in Latvia in 1991. The brief of this research was to trace the role of the ‘private’ farm sector that has begun to emerge in the wake of the transition from a central-command to a market-oriented economy. Thus a look at the legislative acts embodying the agrarian reform is ccompanied by an analysis of the recent developments in local production systems. The study of ‘production systems’, or that part of (...) economic analysis that comes under the rubric of ‘farm systems’, was employed here for the first time to analyze a Soviet-type economic system in transition. The first and second sections, which focus on the historical evolution of Latvia's agriculture and the economics underpinning it, range in compass from the ‘first’ agrarian reform to collectivization and on to the present situation. This is followed by a look at the current, or ‘third’, land reform initiative (section 3), particular emphasis being accorded the emergence of new production structures and the problems posed by the transformation of the old ones (sections 4 and 5). The next section includes a discussion of the links between the farms of the socialized sector and of the nascent private one (section 6). The concluding remarks provide a recapitulation of the study's main findings. (shrink)

El texto presenta la crítica heideggeriana a los conceptos de teoría y praxis, tal como han sido acuñados por la tradición filosófica. El artículo muestra el giro transformador que hace el filósofo alemán en el tratamiento de estas dos nociones, con el fin de delinear una nueva concepción de filosofía, a propósito de la crítica y transformación de estas concepciones. La crítica se centra en señalar cómo en la tradición filosófica ha preponderado la teoría, comprendida desde una visión lógico – (...) racional, y la comprensión de la praxis como una instancia a-teórica, lo que deja de lado las consideraciones prácticas centrales y primarias implicadas en el pensar, y el ejercicio práctico como instancia comprensiva y de pensamiento. En este sentido, se muestra la reivindicación de la praxis, de la cotidianidad y de la situación fáctica como aspectos de central importancia en el ser del Dasein; y se plantea una nueva comprensión de lo que implica la teoría y las nuevas relaciones que se establecen en el nexo teoría – praxis como posibilidades del ser del Dasein, sin caer en el primado de la una sobre la otra, lo que implica la transformación de sus modos de comprensión. Finalmente, se muestra cómo un ejercicio filosófico desde estas intuiciones se encuentra más cercano a la comprensión e interpretación práctica que al desarrollo de teorías en el sentido clásico del término. (shrink)

In _Time’s Causal Power_, Antonio Vargas explains how Proclus developed the unique theory that time is a cause and a god, the world’s first unmoved mover by addressing Aristotle’s criticisms of Plato’s claim that time is a change.

Desde que 1975 fue declarado por las Naciones Unidas Año Internacional de las Mujeres, han sido numerosas las medidas legales y políticas para asegurar la participación de las mujeres en todos los ámbitos de acción de la sociedad. Sin embargo, los logros no se sitúan solamente en un incremento cuantitativo de mujeres en sectores como el laboral o los procesos de toma de decisiones. La integración de la igualdad de género en la estructuración de la sociedad abre interrogantes sobre la (...) nueva lectura del poder, de la ciudadanía y de las relaciones personales. Y al mismo tiempo, cuestiona si las medidas de apoyo a la participación de las mujeres están teniendo o no un efecto positivo en favor de la igualdad. (shrink)

I’ve been told that in the good old days of the 1970s, when Quine’s desert landscapes were regarded as ideal real estate and David Lewis and John Rawls had not yet left a legion of influential students rewriting the terrain of metaphysics and ethics respectively, compatibilism was still compatibilism about free will. And, of course, incompatibilism was still incompatibilism about free will. That is, compatibilism was the view that free will was compatible with determinism. Incompatibilism was the view that free (...) will was incompatible with determinism.1 What philosophers argued about was whether free will was compatible with determinism. Mostly, this was an argument about how to understand claims that one could do otherwise. You needn’t have bothered to talk about moral responsibility, because it was just obvious that you couldn’t have moral responsibility without free will. The literature was a temple of clarity. Then, somehow, things began to go horribly wrong. To be sure, there had been some activity in the 1960s that would have struck some observers as ominous. Still, it was not until the 1980s that those initial warning signs gave way to real trouble. The meanings of terms twisted. (shrink)

This chapter contains sections titled: Are They Blameworthy for What They Do? The Puzzle On the Virtues of Philosophy Interruptus What You Don't Know About Psychopathic Serial Killers Back to Philosophy Psychopathic Serial Killing and Evil.

El doble filo crítico que caracteriza la posición de Silvia Rivera Cusicanqui ayuda a hacer un tratamiento de la modernidad hegemónica y sus expresiones por medio de dos movimientos reflexivos simultáneos: el epistemológico y el político. Silvia no realiza su trabajo de investigación a través de las categorías y las herramientas tradicionales, nacidas en la academia elitista que promueve la esterilización política de las reflexiones gracias a investigaciones hiperespecializadas, o realizadas bajo la lógica del mercado de saberes y que es (...) la lógica imperante en las instituciones universitarias. La pensadora andina se dedica a usar instrumentos teóricos cuya base política sea ya de por sí crítica, es decir, no aborda al colonialismo o al patriarcado sólo como temas, sino que lo hace con posiciones anticolonialistas y antipatriarcales. Palabras clave: sociología de la imagen, epistemología ch’ixi, anticolonialismo. (shrink)

Nomy Arpaly rejects the model of rationality used by most ethicists and action theorists. Both observation and psychology indicate that people act rationally without deliberation, and act irrationally with deliberation. By questioning the notion that our own minds are comprehensible to us--and therefore questioning much of the current work of action theorists and ethicists--Arpaly attempts to develop a more realistic conception of moral agency.

Fibromyalgia is a chronic pain syndrome characterized by dysfunctional processing of nociceptive stimulation. Neuroimaging studies have pointed out that pain-related network functioning seems to be altered in these patients. It is thought that this clinical symptomatology may be maintained or even strengthened because of an enhanced expectancy for painful stimuli or its forthcoming appearance. However, neural electrophysiological correlates associated with such attentional mechanisms have been scarcely explored. In the current study, expectancy processes of upcoming laser stimulation (painful and non-painful) and (...) its further processing were explored by event-related potentials (ERPs). Nineteen fibromyalgia patients and twenty healthy control volunteers took part in the experiment. Behavioral measures (reaction times and subjective pain perception) were also collected. We manipulated the pain/no pain expectancy through an S1–S2 paradigm (cue-target). S1 (image: triangle or square) predicted the S2 appearance (laser stimulation: warmth or pinprick sensation). Laser stimuli were delivered using a CO2 laser device. Temporal and spatial principal component analyses were employed to define and quantify the ERP component reliability. Statistical analyses revealed the existence of an abnormal pattern of pain expectancy in patients with fibromyalgia. Specifically, our results showed attenuated amplitudes at posterior lCNV component in anticipation of painful stimulation that was not found in healthy participants. In contrast, although larger P2 amplitudes to painful compared to innocuous events were shown, patients did not show any amplitude change in this laser-evoked response as a function of pain predictive cues (as occurred in the healthy control group). Additionally, analyses of the subjective perception of pain and reaction time indicated that laser stimuli preceded by pain cues were rated as more painful than those signaling non-pain expectancy and were associated with faster responses. Differences between groups were not found. The present findings suggest the presence of dysfunction in pain expectation mechanisms in fibromyalgia that eventually may make it difficult for patients to correctly interpret signs that prevent pain symptoms. Furthermore, the abnormal pattern in pain expectancy displayed by fibromyalgia patients could result in ineffective pain coping strategies. Understanding the neural correlates of pain processing and its modulatory factors is crucial to identify treatments for chronic pain syndromes. (shrink)

Los desafíos de la filosofía para el siglo XXI -- ¿La filosofía tiene alguna función en la sociedad? -- ¿Incide la filosofía mexicana en la sociedad actual? -- Diez tesis sobre el papel de la filosofía en la educación y la sociedad -- La filosofía y las humanidades y su no lugar en la reforma de la educación media superior puesta en marcha por la Secretaría de Educación Pública -- La tarea de las humanidades hoy -- En torno al libro (...) Ser y quehacer de la universidad. Ciencia, poder, eticidad, de Francisco Piñon -- El edificio de la razón, de Jaime Labastida -- Tres retos de la sociedad por venir, de Luis Villoro -- Ética y política, de Adolfo Sánchez Vázquez. (shrink)

La 4e de couverture indique : "The author introduces the reader to reasoning in law through the possilities, boundaries and traps of assuming personal responsibility and impersonal pattern adoption that have arisen in the history of human thought and in the various legal cultures. He discloses actual processes hidden by the veil of patterns followed in thinking, processes that we encounter both in our conceptual-logical quests for certainties and in the undertaking of fertilising ambiguity. When trying to identify definitions lurking (...) behind the human construct of facts, nitons, norms, logic, and thinking, or behind the practice of giving meanings, he discovers tradition in our presuppositions, and our world-view and moral stance in our tacit agreements. Recognising the importance of the role communication plays in shaping society, he describes our existence and institutions as self-regulating processes. Since law is a wholly social venture, we not only take part in its oeuvre with our entire personality, but are also collectively responsible for its destiny. In the final analysis, anything can be qualified as 'legal' or 'non-legal' in one or another recognised sense in which law can originate, but, as a relative totality, it can only be qualified as 'more legal' or 'less legal' in any combination of the above senses. Being formed in an uninterrupted process, neither the totality nor particular pieces of law can be taken as complete or unchangeably identical with itself. Therefore law can only be identified through its motions and computable states of 'transforming into' or 'withdrawing from' the distinctive domain of the law. Thereby both society at large and its legal professionals actually contribute to -by shaping incessantly- what presents itself as ready-to-take, according to the law's official ideology. For our initation, play, role-undertaking and human responsibility lurk behind the law's formal mask in the backstage. Or, this equals to realise that all we have become subjects from mere objects, actors from mere addressees. And despite the variety of civilisational overcoasts, the entire culture of law is still exclusively inherent in us who experience it day to day. We bear it and shape it. Everything coventional in it is convenctionalised by us. It has no further existence or effect bexond this. And with its existence inherent in us, we cannot convey the responsibility to be born for it on somebody else either. It is ours in its totality so much that it cannot be torn out of our days or acts. It will thus turn into what we guard it to become. Therefore we must take care of it at all times since we are, in many ways, taking care of our own". (shrink)

Neil Levy (2007) argues that empirical data shows that psychopaths lack the moral knowledge required for moral responsibility. His account is intriguing, and it offers a promising way to think about the significance of psychopaths for work on moral responsibility. In what follows we focus on three lines of concern connected to Levy's account: his interpretation of the data, the scope of exculpation, and the significance of biological explanations for anti-social behavior.

El objetivo de este artículo es caracterizar los intercambios discursivos mediatizados entre dos figuras públicas, Ana Rosenfeld y Florencia Freijo, en programas de espectáculos y en redes sociales en torno a un juicio familiar de celebridades en Argentina en 2022. A partir del análisis, identificamos la presencia de demandas feministas históricas en las tematizaciones de las interlocutoras sobre el proceso legal. El metalenguaje que empleamos en este trabajo retoma los aportes de la sociosemiótica y los estudios de la cultura de (...) la celebridad. La estrategia metodológica que implementamos recupera la propuesta de Carlón (2020) para indagar la circulación discursiva. Utilizamos también sus desarrollos sobre el estatuto de les enunciadores relacionando este enfoque con la noción de celebridad. A través de esta articulación, planteamos el concepto de identidad mediática para reforzar la repercusión de estas voceras. Además, caracterizamos las interlocuciones presentes en los discursos según las posiciones enunciativas de Verón (1987). Considerando los soportes desde donde se consolidan estas personalidades públicas, y analizando la circulación de sus enunciaciones, podemos identificar las diferencias en sus discursos. De esta manera, vemos cómo se genera un diálogo indirecto entre ellas en el que la abogada de una de las partes, Ana Rosenfeld, adopta una postura informativa y pedagógica hacia “las mujeres”, mientras que la activista feminista, Florencia Freijo, realiza un llamado a la acción a sus prodestinataries. (shrink)

ABSTRACT In Mexico informed consent is a legal requirement that ensures that patients who are invited to participate in clinical trials are provided with all the information needed to decide whether to participate, or not, in a research protocol. To improve our understanding of the problems physicians in developing countries encounter, when obtaining informed consent (IC), we examined their opinion on the importance of IC in clinical research, the quantity and quality of the information provided to the participant, and the (...) conditions in which the IC is obtained. Investigators considered that IC was useful to the patients, providing information that helped the patient to make a decision about his/her participation. Nevertheless, they felt that for some aspects of the research, like drug development in general, the use of placebos, and the randomization process, many of the patients were not capable of fully understanding the information provided, referring to the complexity of the information and illiteracy as the main reasons. Many investigators were not acquainted with some of the guidelines established in the Mexican General Law of Health,1 36% of them admitting to not having completed their IC letters. Most investigators gave only minutes to the patient to make a decision and 20% of ICs were obtained while the patient was hospitalized. Except for one investigator, all of them considered that specific training in medical ethics would be useful for the daily clinical work. (shrink)

Our EcoDialogue Center is an educational space for human sustainability within the University of Veracruz. We propose that creating sustainable knowledge requires re-thinking how we conceive ourselves as human beings. This requires paying attention to what we call “the quality of being,” which means caring about and attending to the physical–emotional–mental–spiritual as the foundation of education. This way we can create a space where we can dialogue contemplatively where all dimensions of our lives interact; the physical, the emotional, the communitarian, (...) the social politic, the planetarium, and the spiritual being act with social–environmental responsibility. (shrink)