Competition over reproductive opportunities among members of one sex often harms the opposite sex, creating a conflict of interest between individual males and females. Recently, this battle of the sexes has become a paradigm in the study of intersexual coevolution. Here, we review recent theoretical and empirical advances suggesting that – as in any scenario of intraspecific competition – selfishness (competitiveness) can be influenced by the genetic relatedness of competitors. When competitors are positively related (e.g. siblings), an individual may refrain (...) from harming its competitor(s) and their mate(s) because this can improve the focal individual's inclusive fitness. These findings reveal that population genetic structure might be of paramount importance when studying the battle of the sexes. We conclude by identifying some new lines of research at the interface of sexual selection and social evolution. (shrink)

The debate concerning the so-called U.S. Health and Human Services Contraception Mandate has been adequately framed, in the academic field, within the traditional ethical doctrine on cooperation with evil. This principle will allow us to conclude whether employers may ethically comply with the onerous existing law or not. The discussion has been quite heated, because the practical conclusions authors have reached vary widely, depending on which interpretation of the theory they rely on. In this paper, some of these explanations are (...) addressed and analyzed from the standpoint of the Thomistic theory of action, which is now the most common point of view. This work concludes that, although the Contraception Mandate will most likely be repealed by the current U.S. administration, as things once stood, compliance with it may have been ethically licit in some cases. (shrink)

In this article we discuss the political thought of the French philosopher Simone Weil. In particular, we analyse two fundamental elements of her critique of Marxism, namely her reflections on the phenomenon of power and her critique of the theory of the unlimited development of productive forces. We do so in dialogue with two of the pioneers of the ecosocialist critique of Marx in Spain: Manuel Sacristán and Francisco Fernández Buey, both readers of Weil. The aim: to point out the (...) relevance of this philosopher’s thought not only for its influence on some of the great ethical-political reflections of the socialist tradition in the twentieth century, but also for its ability to address the current challenges. (shrink)

This book explores secession from three normative disciplines: political philosophy, international law and constitutional law. The author first develops a moral theory of secession based on a hypothetical multinational contract. Under this contract theory, injustices do not determine the existence of a right to secede, but the requirements to exercise it. The book’s second part then argues that international law is more inclined to accept and advance a remedial right approach to secession. Therefore, justice as multinational fairness is to be (...) fully institutionalized under the constitutional law of liberal democracies. The final part proposes constitutionalizing a qualified right to secede with the aim of fostering recognition and accommodation of national pluralism as well as cooperation and compromise between majority and minority nations. (shrink)

Este artículo explora la posibilidad de que las constituciones contemporáneas puedan ser interpretadas de manera armónica, es decir, irenista. Las objeciones más importantes a las que una concepción irenista de la constitución debería hacer frente son las objeciones de la incoherencia y de la inestabilidad. La primera afirma que la armonía no es posible porque se dan conflictos normativos entre los diversos componentes de las constituciones contemporáneas. La segunda afirma que no es posible una armonía de tipo universalista. Una concepción (...) irenista con visos de ser plausible debería poder ser capaz de dar una respuesta a cada una de estas objeciones. (shrink)

Según una sofisticada versión del llamado rule of law, las reglas del derecho deben ser generales, en el sentido de que deben regular clases de casos, no situaciones particulares. La posibilidad de prever cuáles van a ser las decisiones jurídicas depende, entre otras cosas, de este carácter general de las normas. Pero junto a la previsibilidad y certeza que aporta, el carácter general de las reglas puede tener un reverso negativo: en algunas ocasiones, cuando se aplican a algunas circunstancias particulares, (...) lo que parecía funcionar de forma satisfactoria en la teoría o en abstracto, proporciona soluciones inadmisibles (inadmisibles con arreglo a alguna concepción de la justicia). Esos casos son conocidos como casos recalcitrantes. En este artículo propongo una manera de entender el razonamiento jurídico-práctico que mitiga ese reverso negativo de las reglas generales conservando buena parte de la certeza que aportan. (shrink)

concepts typically are defined in terms of lacking physical or perceptual referents. We argue instead that they are not devoid of perceptual information because knowledge of real-world situations is an important component of learning and using many abstract concepts. Although the relationship between perceptual information and abstract concepts is less straightforward than for concrete concepts, situation-based perceptual knowledge is part of many abstract concepts. In Experiment 1, participants made lexical decisions to abstract words that were preceded by related and unrelated (...) pictures of situations. For example, share was preceded by a picture of two girls sharing a cob of corn. When pictures were presented for 500 ms, latencies did not differ. However, when pictures were presented for 1,000 ms, decision latencies were significantly shorter for abstract words preceded by related versus unrelated pictures. Because the abstract concepts corresponded to the pictured situation as a whole, rather than a single concrete object or entity, the necessary relational processing takes time. In Experiment 2, on each trial, an abstract word was presented for 250 ms, immediately followed by a picture. Participants indicated whether or not the picture showed a normal situation. Decision latencies were significantly shorter for pictures preceded by related versus unrelated abstract words. Our experiments provide evidence that knowledge of events and situations is important for learning and using at least some types of abstract concepts. That is, abstract concepts are grounded in situations, but in a more complex manner than for concrete concepts. Although people's understanding of abstract concepts certainly includes knowledge gained from language describing situations and events for which those concepts are relevant, sensory and motor information experienced during real-life events is important as well. (shrink)

A script concordance test was developed as an innovative tool for assessing ethical reasoning ability. An SCT of 12 medical ethical vignettes were constructed from the UNESCO Casebook on Human Dignity and Human Rights. The vignettes were reviewed by a panel of 15 medical experts before administration to a panel of 18 clinicians. The clinician’s answers were used to constitute the scoring key. The SCT was then administered to first and final year medical students. Data were analysed using SPSS. Internal (...) consistency was assessed using Cronbach’s alpha. SCT performance was tested for association with sex, year of study and race by comparing the mean SCT scores between categories within each variable. Internal consistency as measured by Cronbach’s alpha values, ranging from 0.597 to 0.902, indicated high intra-vignette reliability for 10 of the vignettes. Inter-vignette reliability was high at 0.797. Mean SCT scores were not significantly different between students of different gender, year of study and ethnicity. However, each vignette was able to distinguish between overall poor and good test performers. The SCT was able to differentiate between students with varying degrees of ethical reasoning ability. (shrink)

Early Christian writers defined idolatry around the monotheistic distinction between proper worship of the creator and vain worship of the creature, which they had inherited from Hellenistic Judaism. Despite the remarkable consensus about the validity of this theological analysis, the medieval synthesis was under severe strain throughout the early modern period, mainly because of the concept's extended range of application in the new contexts of religious controversy. In all these cases, deciding what practices constituted idolatry was open to debate. By (...) the eighteenth century, libertine writers could retain the concept of superstition at the expense of that of idolatry, which Voltaire (himself an anti-Christian deist) denounced as meaningless. (shrink)

(1982). The future of the Central American and Caribbean region. World Futures: Vol. 18, Alternatives for Humankind: The Role of Latin America, pp. 125-134.

In lieu of an abstract, here is a brief excerpt of the content:Three Poems RICARDO PAU-LLOSA panta rhei¿Quién es tu hermano? Tu vecino más cercano. (Who is your brother? Your nearest neighbor.) —Spanish saying In emergencies, the closest will do. Love, even a few blocks away, fails when the stranger next door rises in charity unknown to him till then. The day is saved by those whose names you’ll forget: the driver in the next car, the gardener who rushed into (...) a house he’s never seen to pull, guard, rescue. All the verbs which were alien and will resume their callous grip, now storm the sudden heart that just then fled the wolf condition. But it hears the lunar groan returningly. Homo homini lupus est, teach Romans who knew so much about impenetrability. Ovid and Hobbes differ, Erasmus equivocates, Freud surrenders. A pack of thinkers have torn at the flesh of our layered psyche, wishing to find an identifying center. We are the poker hand, tossing and assembling bluff and triumph. We fold, we hold on. There is nothing Chaos, our secret god, cannot bestow. arion 28.2 fall 2020 70 three poems Proteus In the dream, the man is bathing a large dog whose breed changes as the chore unfolds, starting with a rottweiler, then bulldog, great dane.... Starts on the lawn, then shifts to the groomer’s, the man’s bathtub, a creek from his childhood.... First it was a dog he owns, then a former pet, then a friend’s, a dog from a commercial.... It is as if the dream announced this thing, then that, then changed its mind, and it is then that the man understands he cannot truly embrace the idea that the dream has a mind to make up or change, for then life would have a toolbox, a menu, program tabs, training schedule.... hence throwing into the acid of questions whether he has such powers—to alter, navigate, reflect, cure, develop.... this tumble of paradigms, themselves becoming a chain, sequence, sentence, syntax, metonymy.... because the thing —the announcement— cannot simply be a fate but a motion, a variance, an effect that churns the weather of effects, topples the still life on the table just when the painter had caught the just-so light, right before the supper, the sole ingestion point of the thing, the call to itself, begins and leaves everything else twirling. Ricardo Pau-Llosa 71 puddle 2 Samuel 14:14 My student sees filth everywhere, even in this dank, rotten-leafed, cigarette-butt poisoned tongue of late morning bronze. It laces the oak branches above it and folds the mid-day sky in green convections. Allow me to introduce you to squallor’s gorgeous mirror who taught the golden youth to catch himself in love. This silent bed whose many sheets are one mellifluous of shade, has hosted boot and quandary, astronomy and betrayal. I cannot hold it accountable for accuracy or permanence. Surely it knew from the start how short the mission and how stark the light. But linger, pupil, where an eye might brave the trough whose vapid depth dared frame the trees, their sky.... (shrink)

Timothy Williamson defensa que la filosofia és una ciència teòrica que s’ocupa d’investigar sobre la realitat, d’obtenir coneixement, i que ho fa construint teories, confrontant-les amb l’evidència, d’una manera sistemàtica, disciplinada i socialment organitzada, com les altres ciències. En aquest article es compara aquesta posició, d’una banda, amb la que considera que la filosofia és una reflexió de segon ordre sobre la ciència, la moral, la política, l’art…; i, de l’altra, amb la concepció de la filosofia com a guia de (...) la vida, com a recerca de la saviesa pràctica. (shrink)

Desarrollamos un análisis comparativo de las vivencias del dolor físico y de la imaginación desde la perspectiva fenomenológica. Partimos de la hipótesis de que ambas vivencias forman los estados límite de la vida consciente. Nuestro objetivo es mostrar las características esenciales de dichas vivencias y para ello seguimos los textos más relevantes de la tradición fenomenológica, especialmente los de Husserl y Sartre. Los de Husserl dedicados al cuerpo vivido y a las sensaciones táctiles, por un lado, y los dedicados a (...) la conciencia de imagen y a la fantasía, por el otro, son totalmente imprescindibles, y los complementamos con los de Sartre dedicados a la imaginación. Recurrimos también a estudios fenomenológicos actuales sobre ambas vivencias. En primer lugar describiremos la vivencia del dolor físico como una auto-afección que en casos de dolor severo destruye el fundamento de la constitución de sentido que es el cuerpo vivido. En segundo lugar, describiremos la imaginación como la reproducción de una experiencia posible. La conciencia como auto-afección es opuesta a la conciencia como reproducción de modo que, efectivamente, ambas forman los limites extremos de la conciencia humana como subjetividad encarnada. (shrink)

El contenido de este artículo consiste en mostrar que la experiencia estética es la esencia de la experiencia de la obra de arte. Argumentaré en contra de la concepción del arte de Arthur C. Danto según la cual el arte moderno ya no requiere de la experiencia estética y este hecho determina el fin del arte. La experiencia estética permitiría dar cuenta del arte desde el Renacimiento hasta el siglo XIX pero el arte moderno del siglo XX solo puede ser (...) explicado conceptualmente y, por tanto, la filosofía del arte es necesaria para explicitar ese contenido.Para defender el estatuto estético de la obra de arte mostraré que la experiencia estética se identifica con la experiencia fenomenológica. Esto quiere decir que la experiencia estética nos hace concientes de la diferencia entre el contenido de la obra y el medio de la experiencia sensible en el que este contenido se da. El “aparecer” y “lo que aparece” se corresponden en la experiencia estética con los dos polos de la relación intencional y constituyen los dos estratos fundamentales de la obra de arte. A través de la aproximación fenomenológica intentaré mostrar que la obra de arte no excluye el contenido conceptual, pero este contenido ha de estar necesariamente incorporado. No es la filosofía la que tiene que comprender este contenido sino exclusivamente la experiencia estética.The subject of this paper is to claim that the aesthetic experience is the essence of the experience of the work of art. I argue against the view hold by Arthur C. Danto, according to which modern art does not require the aesthetic experience any more and that this fact means the end of art. The aesthetic experience allows explaining only the art made be-tween the Renaissance and the XIX century. The modern work of art of the XX century can only be explained conceptually and therefore a philosophy of art is required to make that content explicit and clear.To defend the aesthetic status of the work of art I will show that the aesthetic experience identifies itself with the phenomenological ex-perience. This means that the aesthetic experience makes us aware of the difference between the content of the work and the sensible lived experience in which this content appears. The “appearance” and “what appears” are the two poles of Intentionality and the two fundamental layers of the work of art. Through the phenomenological approach I will make clear that the work of art does not exclude the conceptual content at all. This content has to be necessarily embodied. It is not philosophy that has to disclose this con-tent but the aesthetic experience alone. (shrink)

Phenomenology is often described as a paradigm shift that calls for a re-assessment of inherited themes and concepts. One of its most important contributions is the central role given to the embodied subject as opposed to the conception of the disembodied subject that has dominated philosophy since Descartes. If perspectival painting best represents the paradigm of modern philosophy since the Renaissance, it is the multiple perspectives of Cubist painting that best represent the phenomenological paradigm. While the relationship between phenomenology and (...) art has been widely studied, my aim in this article is to focus on the way in which Cubism represents the embodied, horizonal structure of our perception, and then to discuss the new form of contemporary art installation as an actualization of Cubist principles in the age of digital reproduction. The embodiment of the subject necessarily involves intersubjectivity, for others appear in the subject’s contextual frame of public space. While for Arendt the shift from private subjective space to public intersubjective space is effected through dialogue, I argue that it is also effected architecturally, for architecture facilitates dialogue by offering multiple perspectives on common space and shared time. I suggest, finally, that architecture’s multiperspectival strategies offer the humanities a useful model of a multidisciplinary methodology. (shrink)

This timely intervention into the debate about the legacy of the Enlightenment highlights both the plurality and the continuing relevance of Enlightened cosmopolitanism to contemporary global concerns, linking cultural history with the history of ideas and politics, in a global perspective.