El presente texto busca reflexionar en torno al mundo de las prácticas del cuerpo y su vínculo con cierto tipo de culturas juveniles que poseen como forma de vida la alteración corporal, y donde en la actualidad se puede observar –en nuestro país– una explosión de la experimentación con el tatuaje y con el piercing, y de manera más incipiente –pero también significativa– con los implantes, las escarificaciones, los branding, las expansiones y la variante de las suspensiones humanas; práctica sobre (...) la cual el artículo profundiza intentando dar cuenta del contexto social y cultural donde surge la suspensión humana; los procesos de apropiación que experimenta esta práctica a partir de la irrupción de culturas juveniles en las sociedades contemporáneas; los significados y procedimientos asociados a este ritual; y los nexos entre política, estética y modificación corporal. (shrink)

En Ciencia de la lógica, Hegel finaliza la lógica objetiva con un largo estudio de las categorías modales (realidad, necesidad y posibilidad). Nuestra propuesta es que tal estudio hay que entenderlo en confrontación directa con la situación dejada por Kant en los principios del entendimiento puro de KrV. Para defender tal tesis expondremos, en primer lugar, la exposición kantiana del problema; en segundo lugar, el desarrollo de la lógica de la esencia dentro de la obra; y, por último, la nueva (...) interpretación que propone Hegel de las categorías modales. (shrink)

It is generally assumed that emotion concepts are purely descriptive. However, recent investigations suggest that the concept of happiness includes information about the morality of the agent's life. In this study, we argue that normative influences on emotion concepts are not restricted to happiness and are not about moral norms. In a series of studies, we show that emotion attribution is influenced by whether the agent's psychological and bodily states fit the situation in which they are experienced. People consider that (...) emotions are not just about feeling in certain ways, but also about feeling the right way. (shrink)

Can we experience emotion without the feeling of accelerated heartbeats, perspiration, or other changes in the body? In his paper “What is an emotion”, William James famously claimed that “if we fancy some strong emotion and then try to abstract from our consciousness of it all the feelings of its bodily symptoms, we find we have nothing left behind” (1884, p. 193). Thus, bodily changes are essential to emotion. This is known as the Subtraction Argument. The Subtraction Argument is still (...) used to support Embodied theories of emotion. Proponents of Disembodied theories, however, have different intuitions regarding the role of bodily changes in the experience of emotion. In order to advance this debate, I conducted a series of studies testing people’s intuitions regarding the Subtraction Argument. Results show that, against James’ claims, most people consider that their hypothetical (Study 1) and actual (Study 2) emotions persist in the absence of bodily feelings. Furthermore, Study 1 found that participants’ responses were not related to individual differences in reflection or interoceptive awareness. These results pose a problem for Embodied theories of emotion and challenge extant explanations for the persistence of emotional experience in cases of impaired interoception. (shrink)

I propose and defend the conjecture that what explains why Gettiered subjects fail to know is the fact that their justified true belief depends essentially on unknown propositions. The conjecture follows from the plausible principle about inference in general according to which one knows the conclusion of one’s inference only if one knows all the premises it involves essentially.

Emergency situations require individuals to make important changes in their behavior. In the case of the COVID-19 pandemic, official recommendations to avoid the spread of the virus include costly behaviors such as self-quarantining or drastically diminishing social contacts. Compliance (or lack thereof) with these recommendations is a controversial and divisive topic, and lay hypotheses abound regarding what underlies this divide. This paper investigates which cognitive, moral, and emotional traits separate people who comply with official recommendations from those who don't. In (...) four studies (three pre-registered) on both U.S. and French samples, we found that individuals' self-reported compliance with official recommendations during the COVID-19 pandemic was partly driven by individual differences in moral values, disgust sensitivity, and psychological reactance. We discuss the limitations of our studies and suggest possible applications in the context of health communication. (shrink)

Are feelings an essential part or aspect of emotion? Cases of unconscious emotion suggest that this is not the case. However, it has been claimed that unconscious emotions are better understood as either (a) emotions that are phenomenally conscious but not reflectively conscious, or (b) dispositions to have emotions rather than emotions proper. Here, I argue that these ways of accounting for unconscious emotions are inadequate, and propose a view of emotions as non-phenomenal attitudes that regard their contents as relevant (...) to one's motivations. (shrink)

En este trabajo examinamos el tópico de la responsabilidad en el derecho penal internacional a la luz de la filosofía de John Searle, y del fallo dictado por la Corte Penal Internacional en el caso de Thomas Lubanga. En el primer acápite analizamos la declaración de responsabilidad penal en función de la teoría de actos de habla de Austin y de Searle, tratándola como un acto ilocucionario cuyo significado es dependiente de un marco institucional específico. Luego, en el segundo acápite, (...) mostramos de qué forma tal marco puede reconstruirse como un ejemplo paradigmático de la realidad social construida descrita por Searle, especialmente en virtud del nexo entre mente, lenguaje y sociedad. A nuestro juicio, los conceptos de intencionalidad colectiva, atribución de funciones de estatus y poderes deónticos son fundamentales para entender tal nexo. En efecto, tal como argumentamos en la tercera sección, los sistemas de poderes deónticos asociados al derecho internacional no solo explican la aparición de Tribunales penales internacionales, como la Corte Penal Internacional, sino además el carácter imprescriptible de los crímenes de lesa humanidad. Los acuerdos internacionales que promueven y protegen los derechos humanos, y que tratan la imprescriptibilidad de aquellos crímenes, son objeto de análisis en la sección final, en donde exponemos algunas reflexiones finales a partir del caso Lubanga. (shrink)

Neste trabalho, pretendemos avaliar criticamente algumas das teses de John McDowellsobre a natureza da virtude, tal como expostas em seu artigo “Virtue and Reason” e, ao fazê-lo,expor algumas de suas limitações. Mais especificamente, tratarei o que vejo como problemas emsua apresentação da virtude como uma forma de conhecimento, e sua proposta – corporificada natese da unidade das virtudes – de que as virtudes comumente reconhecidas deveriam ser vistascomo manifestações parciais da virtude enquanto tal. Também enfocarei a assertiva de McDowellde que (...) o conhecimento que constitui a virtude não pode ser visto como tendo um conteúdoproposicional que se preste a uma codificação em princípios de conduta – a tese de nãocodificabilidade– e a relação da postura pessoal de McDowell com a empreitada mais ampla daética de virtudes. (shrink)

Uma exegese filosófica da problemática do niilismo na obra de Cioran, partindo de uma análise lexicográfica dos usos discursivos deste conceito, mas sem se limitar a ele (que está longe de ter um estatuto privilegiado no discurso cioraniano). Levando em conta a reviravolta que marca uma cisão no âmago da obra de Cioran, na transição entre seus escritos romenos e franceses, e combinando à lexicografia um procedimento propriamente hermenêutico do tema do niilismo, conclui-se com uma reflexão sobre o nexo entre (...) niilismo e humor na obra francesa de Cioran, notadamente em Silogismos da amargura (1952), em contraste com o niilismo da “seriedade infinita” (sinônimo de desespero) que caracteriza a sua obra romena. (shrink)

_ Source: _Volume 48, Issue 1, pp 1 - 28 This paper is an attempt to think through Derrida’s newly discovered _Geschlecht III_, the third and missing installment of Derrida’s four part series on Heidegger and _Geschlecht_. I argue that Derrida’s reading of Heidegger in _Geschlecht III_ needs to be situated within the philosophico-political context of Derrida’s 1984–85 seminar—given under the general title _Philosophical Nationality and Nationalism_—from which _Geschlecht III_ is extracted. In the first part of the paper, I reconstruct (...) Derrida’s general problematic of national-humanism as he lays it out in the opening sessions of the seminar, before arriving at his reading of Heidegger, who will be part of “a sequence of German national-philosophism,” as Derrida calls it. In the second part, the paper turns explicitly to _Geschlecht III_ where, as I show, Derrida’s thoroughgoing denunciation of a national-humanism in Heidegger becomes all the more telling when seen through the theoretical matrix of the seminar. (shrink)

In a recent paper in this journal, David Chalmers introduced the meta-problem of consciousness as “the problem of explaining why we think consciousness poses a hard problem” (Chalmers, 2018, p. 6). A solution to the meta-problem could shed light on the hard problem of consciousness. In particular, it would be relevant to elucidate whether people’s problem intuitions (i.e. intuitions holding that conscious experience cannot be reduced to physical processes) are driven by factors related to the nature of consciousness, or rather (...) by factors that are independent of consciousness. Whether people hold problem intuitions, and what factors drive those intuitions, are largely empirical questions. However, there is a lack of empirical research on these issues to date. The results of four studies will show that (1) problem intuitions are not widespread, and (2) when they arise, they do so because of factors that are unrelated to the nature of consciousness. This suggests that consciousness is, after all, not so problematic. (shrink)

The 'Gettier Problem' has been central to epistemology since 1963, when Edmund Gettier presented a powerful challenge to the standard analysis of knowledge. Now twenty-six leading philosophers examine the issues that arise from Gettier's challenge, setting the agenda for future work on the central problem of epistemology.

This paper elaborates on the link between different types and degrees of experience that can be gone through within a form of life or collectivity—the so-called levels of immersion—and the development of distinct types of tacit knowledge and expertise. The framework is then probed empirically and theoretically. In the first case, its ‘predictions’ are compared with the accounts of novices who have gone through different ‘learning opportunities’ during a pre-operational training programme for running a huge nickel industrial plant in Brazil. (...) These are also analysed vis-à-vis the experience of an expert who has designed and experienced the outcomes of two pre-operational training sessions in the nickel industry before developing and managing the one discussed here. Theoretically, the framework is used to pinpoint exactly what interactional experts who have developed their expertise through linguistic socialisation alone are able to do as well as to analyse the case of technical connoisseurs. The results indicate that the proposed framework is useful. It supports the design and improvement of training programmes for the development of tacit knowledge while at the same time bringing about a refined analysis of claims concerning the abilities of types of experts and expertise. (shrink)

How can we identify and estimate workers’ tacit knowledge? How can we design a personnel mix aimed at improving and speeding up its transfer and development? How is it possible to implement tacit knowledge sustainable projects in remote areas? In order to answer these questions, it is necessary to distinguish between types of tacit knowledge, to establish what they allow for and to consider their sources. It is also essential to find a way of managing the tacit knowledge ‘stock’ and (...) distribution within the workforce. In short, a conceptual framework is needed to manage tacit knowledge. Based on previous works and 2 years of action research, this paper introduces such a framework and describes its partial application to support the pre-operational training and hiring in a large industrial plant in Brazil. Two contributions emerge from the research. First, the concept of ‘levels of similarity’ is introduced as a means to qualify the experience of workers and estimate the associated tacit knowledge. Second, the capability of carrying out three types of judgement properly and speedily is put forward as being a core ability of those who possess what has been called ‘collective tacit knowledge’ (Collins in Organ Stud 28(2):257–262, 2007). In practical terms, the results indicate the opportunity for companies to capitalize on the experience and tacit knowledge of their workers in a systematic way and with due recognition. Ultimately, positive impacts are expected in their absorptive capacity as well as in their management and human resources systems, accident prevention, productivity and the development of sustainable projects in remote areas. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” (cet allemand philosophe de la (...) vie) introduces a sinister equivocality between these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

This paper tracks Derrida’s allusion to the “phoenix motif” in the recently published Life Death seminar, showing how it foreshadows and overlaps with the political problematic of “national humanism” made explicit in Geschlecht III. I argue that, be it in Hegel, Fichte, Nietzsche, or Heidegger, biological life is always in the service of a spiritual life that finds its breath in a certain reappropriation of the German idiom. Following Derrida, I argue that this “philosophy-of-life German” introduces a sinister equivocality between (...) these thinkers and National Socialism, and this in spite of all their prudence to shield their discourses from such a co-option. (shrink)

La búsqueda de una educación ambiental basada en los principios de la sustentabilidad, está en el centro de la reflexión de la autora. El arte de educar implica, por parte de educadores y educandos, consiste en asumirse como seres sociales y complejos; inmersos en una realidad que exige un compromiso constante con el medioambiente. La libertad que podemos alcanzar en el mundo exterior -el cual habitamos en tanto cuerpos interrelacionados entre sí y respecto de su medio- tiene como requisito previo (...) el desarrollo de nuestra libertad interna. La propuesta implica una educación ambiental como proceso crítico de comunicación y reelaboración constante del conocimiento, donde se construyen realidades sobre la base de la paz y de un futuro compartido. (shrink)

Este artículo reflexiona sobre algunas facetas de la descalificación al pensamiento libre, en paralelo a las inequidades de género. Se ejemplifica con la persecución a mujeres en distintas épocas a las que el poder destruyó, de un modo análogo a como la codicia del poder destruye la naturaleza. Realza el artículo la existencia de una diversidad de saberes, para los que se requieren puertas abiertas, superando los cerrojos excluyentes, cruzando los muros de la inequidad de género, de las injusticias sociales (...) y de los atropellos por razones étnicas y otras, y las actitudes destructoras de la naturaleza y de las culturas. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

This article attempts to read the very concept of reading as articulated and problematized by Derrida’s newly discovered Geschlecht III. I argue that Derrida enacts a reading of Heidegger in Geschlecht III in ways that help us understand the strong sense Derrida gives this word. In the article’s first part, I dwell on Derrida’s—and Heidegger’s—(quasi)methodological precautions that problematize the traditional concept of reading so as to open the way for a reading of Heidegger that does not bank on the metaphysical (...) presuppositions the very same Heidegger warns us against time and again. In the second part, I turn to Derrida’s topotypological examples that show us what traditional methodology problematically presupposes when “reading” Heidegger. The article ends by turning to the Derridean notion of “overprinting”—and the uncanny effects of doubling it implies—as a way to think about what it means to read and countersign Heidegger’s text. (shrink)

In a seminal work, Tversky and Kahneman showed that in some contexts people tend to believe that a conjunction of events (e.g., Linda is a bank teller and is active in the feminist movement) is more likely to occur than one of the conjuncts (e.g., Linda is a bank teller). This belief violates the conjunction rule in probability theory. Tversky and Kahneman called this phenomenon the “conjunction fallacy”. Since the discovery of the phenomenon in 1983, researchers in psychology and philosophy (...) have engaged in important controversies around the conjunction fallacy. The goal of this paper is to explore the most important of these controversies, namely, the controversy about the nature of the conjunction fallacy. Is the conjunction fallacy mainly due to a misunderstanding of the problem by participants (misunderstanding hypothesis) or is it mainly due to a genuine reasoning bias (reasoning bias hypothesis)? A substantial portion of research on the topic has been directed to test the misunderstanding hypothesis. I review this literature and argue that a stronger case can be made against the misunderstanding hypothesis. Thus, I indirectly provide support for the reasoning bias hypothesis. (shrink)

In order to understand consciousness one would benefit from developing a more eclectic intellectual style. Consciousness is, as proposed by almost everyone except the stubborn reductionists, a truly mysterious concept. Its study and dissection merits a multidisciplinary approach. Waving this multidisciplinary flag has positively enlarged the discussion and neurologists, psychiatrists, mathematicians, and so on, have moved to the philosophy of mind arena, first with caution and now with a more powerful voice. Identifying what we mean by consciousness is a first (...) step even when we want to deny its existence. The link between consciousness and some other mental activity is a logical next step and there is abundant literature doing this, but not all of them differentiate among associated yet different phenomena. (shrink)

Within the banking community, the argument about sustainability and profitability tends to be inversely related. Our research suggests this does not need to be strictly the case. We present a credit score system based on sustainability issues, which is used as criteria to improve financial institutions’ lending policies. The Sustainability Credit Score System is based on the analytic hierarchy process methodology. Its first implementation is on the agricultural industry in Brazil. Three different firm development paths are identified: business as usual, (...) sustainable business, and future sustainable business. The following six dimensions are present in the SCSS: economic growth, environmental protection, social progress, socio-economic development, eco-efficiency, and socio-environmental development. The results suggest that sustainability is not inversely related to profit either from a short- or long-term perspective. The SCSS is related to the Equator Principles, but its application is not driven to project financing. It also deals with short- and long-term risks and opportunities, instead of short-term sustainability impacts. (shrink)

Do moral beliefs motivate action? To answer this question, extant arguments have considered hypothetical cases of association (dissociation) between agents’ moral beliefs and actions. In this paper, I argue that this approach can be improved by studying people’s actual moral beliefs and actions using empirical research methods. I present three new studies showing that, when the stakes are high, associations between participants’ moral beliefs and actions are actually explained by co-occurring but independent moral emotions. These findings suggest that moral beliefs (...) themselves have little or no motivational force, supporting the Humean picture of moral motivation. (shrink)

En las dos entregas anteriores abordamos el inicio de la evolución del pensamiento matemático, desde el uso de herramientas matemáticas para problemas de cálculo concreto en la antigua Babilonia, pasando por el inicio de las matemáticas abstractas, las demostraciones y el nacimiento de la “geometría por la geometría” desde la visión religioso-filosófica de Platón y los pitagóricos, hasta la síntesis de ambas visiones en las matemáticas de la India, China y el mundo árabe, que fue la puerta de entrada de (...) las matemáticas a Europa, alrededor del siglo XV. (shrink)

This article presents an interpretation of Cyrus’ psychology in Xenophon'sCyropaedia. Its point is that Cyrus’ psychological structure is composed by a set of three desires (philotimía, philanthrōpía, philomátheia) given by nature and a set of virtues (sōphrosúnēandenkráteia) acquired by education. The paper will argue that Cyrus, as an enkratic ruler, does not long for any kind of honours, but is guided by truephilotimía, that is, the desire for true honours—honours freely given by gratitude or admiration.philanthrōpíais the key to achieve these (...) honours, since it naturally prompts a benevolent and generous behaviour. At the same time,philomátheiaprovides the desire of knowledge necessary to acquire the techniques in order to accomplish ambitious and philanthropic deeds. Therefore, confronting those who have posed negative interpretations of Cyrus, the article will argue that the uncommon combination of these psychological predispositions makes Cyrus a virtuous and effective ruler. (shrink)

DEUS EXISTE OU SERIA A FÉ RELIGIOSA APENAS UM DELÍRIO UNIVERSAL? Em O ceticismo da fé, o teólogo e arqueólogo Rodrigo Silva traz um estudo profundo sobre a “existência” de Deus. O objetivo primário desta obra, entretanto, não é um convencimento sobre Deus, mas acompanhar crentes e descrentes nessa jornada sem-fim inerente a todo ser humano em busca da “verdade”. Pois a fé comporta, sim, muitas dúvidas. René Descartes que o diga. Mesmo não sendo teólogo, nem pretendendo produzir uma (...) declaração de fé religiosa, ele ajudou Rodrigo Silva a ter umdos mais brilhantes insights confessionais: “o homem deve desconfiar de tudo para poder acreditar em alguma coisa”.Não se pretende aqui enganar o leitor ou insultar sua inteligência, nem apresentar qualquer soberba confessional. Rodrigo Silva é crente, sim, mas a inspiração para este trabalho veio justamente de sua descrença. E apesar das respostas que encontrou nesses quase trinta anos de estudo, o autor não foge de algumas questões polêmicas e provocadoras que envolvem Deus, como “Por que ele se esconde?”, “Por que um Deus de amor matou e mandou matar tanta gente no Antigo Testamento?” e “Onde eleestava durante o massacre de Auschwitz?”.Este livro convida o leitor, seja o ateu ou o religioso mais convicto, a questionar, a pensar, a se comprometer sinceramente com a dúvida, a fim de que a sua sistematização o conduza a grandes certezas. (shrink)

Women oppression is a universal reality. She is a victim, the exploited, the dominated and the other. As a postcolonial thinker, I argue that Filipino women have been victims of the movement of social dialectics. As Philippine society evolved and developed, she had been a victim not only of male domination but also of political economy. This research shows how female subordination and male domination emerged in the Philippines. As such, it contends that there is a blurring identity of Filipino (...) women -that is, Filipino women as situated in the neocolonial period - are victims of political economy and male domination. (shrink)