The frequency of the use of deception in American psychological research was studied by reviewing articles from journals in personality and social psychology from 1921 to 1994. Deception was used rarely during the developmental years of social psychology into the 1930s, then grew gradually and irregularly until the 1950s. Between the 1950s and 1970s the use of deception increased significantly. This increase is attributed to changes in experimental methods, the popularity of realistic impact experiments, and the influence of cognitive dissonance (...) theory. Since 1980 there appears to have been a decrease in the use of deception as compared to previous decades which is related to changes in theory, methods, ethical standards, and federal regulation of research. (shrink)

Humans may be the only creatures conscious of having a future, but all too often we would rather not think about it. Likewise, our societies, unable to deal with radical uncertainty, do not make policies with a view to the long term. Instead, we suffer from a sense of powerlessness, collective irrationality, and perennial political discontent. In _The Future and Its Enemies_, Spanish philosopher Daniel Innerarity makes a plea for a new social contract that would commit us to moral and (...) political responsibility with respect to future generations. He urges us to become advocates for the future in the face of enemies who, oblivious to the costs of modernization, press for endless and unproductive acceleration. His accessible book proposes a new way of confronting the unknown—one grounded in the calculation of risk. Declaring the classical right-left divide to be redundant, Innerarity presents his hopes for a renewed democracy and a politics that would find convincing ways to mediate between the priorities of the present, the heritage of the past, and the challenges that lie ahead. (shrink)

This chapter focuses on the role of temporal scarcity and language in reform. These are linked because language lies at the foundation of Smith’s account of a society in which the scarcity of time prevents us from being friends with more than a small number of people. When friendship-linked benevolence fails, we persuade and exchange. The scarcity of one’s life is, we argue, foundational for Smith. He brings this consideration to bear at the centre of his thoughts on reforming the (...) state when he argues that we have time to develop affection for our systems of thought but not for the people described by these systems. Smith’s account, in which habitual sympathy motivates, allows him to describe an affection for systems built in language. Affection gives motivational power to a system but it also presents a great danger. We may care about a system far more than the people described in the system. The central challenge for Smith is that of combining the motivational power of system without succumbing to the temptation to use a system to justify breaking our fellow humans. The exceptions he allows to his own system of natural liberal offer evidence that he did not exempt his own system of reform from the constraint of individual happiness. (shrink)

The River of the Plate has been from mid century XVII a pole of great attraction of native migrante population of Spain. Numerous studies have determined the influence and importance of Navarrese, Basque or Castilian immigration in Buenos Aires. Between these families, those of origin Andalusian they occupied un important place. The ports of Seville and Cadiz were witnesses of that human, cultural and economic interchange between the Metropolis and the New World. The object of this work is to approach (...) us that migratoy reality being determined the human and economic bows between Andalusia and the distant River of the Plate throughout century XV111. (shrink)

This essay explores the narratives of Claudio Magris and Amin Maalouf as a literature of identity, memory and testimony that seeks to foster social justice, dialogue and inclusivity in twenty-first-century Europe and the Mediterranean. In On Identity (Les Identités meurtrières, 1998) Maalouf investigates individual and collective identities, their elusive and treacherous dynamics, through a reflection that encompasses the Levant, the north-south Mediterranean divide and its endless permutations. Similarly, Magris’s fictional characters occupy liminal worlds in which identities contaminate, overlap, and often (...) dissolve, while exclusivist belonging reveals itself as a deceptive chimera. In Blindly (Alla cieca, 2006), Magris explores the legacy of twentieth-century destructive identitarian myths and presents an alternative history that derives from inhabiting alterity, in a process that makes his characters privileged interpreters of the past, often brothers and sisters of the subversive castaways of history. Maalouf’s Balthasar’s Odyssey (Le Périple de Baldassare, 2000) spans the Middle East and Europe and scrutinizes their respective fault lines and connective tissues that solicit transcultural and composite approaches to identity. Balthasar records his permanent alterity by unceasingly questioning and adapting his own perception of the self in an ever-changing world, at a time of impending catastrophe. From the vantage point of Mitteleuropa, Mediterranean Europe, and the Levant, considered not as independent geopolitical entities, but as interconnected, rhizomatic geopolitical networks, the works of Maalouf and Magris emphasize the need to give voice to “other” accounts of history, to question our identitarian assumptions and to nurture the European project, a fragile, but irreplaceable possibility for a shared future. (shrink)

In 1935, the British scholar Eliza M. Butler published The Tyranny of Greece Over Germany, in which she explored the appeal of Greek art and poetry to modern German writers. She argued that Hellenism had exerted a baleful influence on German literature and culture, and that Germans were especially—even dangerously—susceptible to the power of ideas. In her view, the most dangerous Hellenic concept to German culture and society was the daimon, which had reached Germany via the work of Winckelmann. Butler's (...) thesis and methods may be problematic, as some reviewers of Tyranny pointed out, but her work is noteworthy as the product of a scholar who had lived in Germany and was a witness to history, familiar with German language, literature, and culture, writing on Germany during difficult times. As a British scholar who began studying German just before World War I and ended her career after World War II, Butler had an ambivalent relationship with Germany and Germans. But in addition to political factors, she was also influenced by her family, her educational and research experiences in Germany, and her preference for 18th- and 19th-century over 20th-century Germans. Moreover, her perception of Germans and Germanness was consistently posed against her perception of England and Englishness, and she defined the two cultural identities in terms of their relation to each other. Writing Tyranny as the National Socialists came to power in Germany, Butler judged Germans and their relationship to the daimon harshly. In 1956, Butler reconsidered the daimonic in a study of Byron and Goethe, and in this work it received a more sympathetic and nuanced analysis. A comparison of these two works is useful for understanding the evolution of Butler's thought in the 20-year interval between their publication. (shrink)

In this paper I discuss recent debates concerning etiological theories of functions. I defend an etiological theory against two criticisms, namely the ability to account for malfunction, and the problem of structural doubles. I then consider the arguments provided by Bigelow and Pargetter (1987) for a more forward looking account of functions as propensities or dispositions. I argue that their approach fails to address the explanatory problematic for which etiological theories were developed.

Must We Mean What We Say? is Stanley Cavell's first book, and, in a sense, it is his most important. It contains all the themes that Cavell continues to develop masterfully throughout his philosophy. There is a renewed usage of J. L. Austin's theory of speech acts, and, in the classic essay “The Availability of Wittgenstein's Later Philosophy,” he establishes the foundations of a radical reading of Ludwig Wittgenstein , the connections among skepticism, acknowledgement, and Shakespearean tragedy ; there is (...) the reflection on the ordinary that runs throughout his later works ; and, finally, there is the original aesthetic approach that defines Cavell's work, through his objects—which range from William Shakespeare to Samuel Beckett and pass through Hollywood comedies and melodrama, and opera—and, above all, through his style and method. (shrink)

The meaning and function of the image has been evolving over all time. This has been separated from mimesis and given greater openness and an emergent meaning to be adapted to the fluxes that characterize our contemporary society. Throughout this process Art has lost the primacy and exclusivity of the image to share it with science and its visualization procedures and with a social function, now disseminated trough social networks. This article points out the decisive moments – and illustrates them (...) with examples – through the evolution from the image in Postmodernity to the open and co-participated meaning of the Postmedia age image, and the new relation with the real world that characterizes the image of the Postdigital situation. Finally, we propose that the Postdigital Condition, related to new advances such as augmented reality (AR), geopositioning devices and ubiquitous informatics, is making the appearance of a new image type possible, here called Tracking-Image. This Tracking-Image is self-generated with data, from the flux of inputs generated in physical space and registered by networked users and sensors, becoming the protagonist of a new encounter with the physical fluid reality that characterizes the Postdigital situation. (shrink)

In this paper I argue that two domains of uncertainty should inform our strategies for making social policy on new genetic technologies. The first is biological complexity, which includes both unknown consequences on known variables and unknown unknowns. The second is value pluralism, which includes both moral conflict and moral pluralism. This framework is used to investigate policy on genetically modified food and suggests that adaptive management is required to track changes in biological knowledge of these interventions and that less (...) simplistic, polemic representations of scientific knowledge are required to permit democratic decision making. (shrink)

Integrar o estudo de um jornal como o Índia Nova: jornal de expansão da cultura indiana numa publicação dedicada a estudos sobre revistas justifica-se por estarmos perante um projecto cultural, com inevitáveis ressonâncias políticas. Órgão dos estudantes goeses nas Universidades portuguesas, a sua criação deveu-se à iniciativa de um grupo de jovens intelectuais goeses, criados sob os auspícios da República, que, sob o signo da ruptura, vinham chamar a si a responsabilidade de intervenção na cidade. A publicação, se buscava atingir (...) o público europeu metropolitano, sensibilizando-o para a magnitude da civilização indiana, visava essencialmente os goeses na Metrópole e em Goa, assumindo o objectivo de recuperar uma identidade goesa formatada na tradição civilizacional indiana e de promover uma actividade cultural e científica centrada em temas e referências indianos. Através desta proposta, associava-se ao movimento político-cultural nacionalista que atingia a “Grande Índia” e, mais globalmente, aos diversos nacionalismos que despontavam por todo o continente asiático nas primeiras décadas do século XX. Finalmente, o grupo de estudantes goeses e os seus colaboradores goeses e metropolitanos, efectuando o percurso da particularidade goesa para a reflexão sobre os destinos da humanidade, integravam, por essa via, a corrente que a Ocidente e Oriente se batia por um novo humanismo, assentando a universalidade na harmonização da diversidade e tornando todos os indivíduos e povos coniventes na construção do futuro da humanidade. (shrink)

En la sociedad en que vivimos es habitual escuchar frases como "tengo estrés" o "estoy estresado". El cuidado de los hijos o de nuestros mayores, los problemas de salud, el trabajo fuera y dentro del hogar o, actualmente, la cada vez más frecuente falta de éste con los subsiguientes problemas económicos asociados, son algunos de los factores a los que aludimos cuando decidimos que tenemos estrés. Pero, realmente ¡qué es el estrés?

Inevitável para um mais amplo conhecimento das práticas artísticas setecentistas, analisar a influência exercida pela pintura na concretização de objectos escultóricos afigura-se da maior pertinência. Áreas que se relacionam por via do papel desempenhado pelos pintores no desenho de escultura, se, no panorama internacional, o fenómeno tem despertado algum interesse, já no contexto português, apesar de aceite e até referido como corrente, tem sido praticamente ignorado.

In the story of Lazarus, Christian readers are invited and enabled to integrate the fear-inducing experience of death, that of loved ones and their own, into their faith vision.

Offers a pragmatically oriented reconstruction of the central issues of time.

To understand the significance of Peirce’s self-proclaimed idealism within the context of his metaphysical system, it must be viewed not only in terms of the modifications he makes, but also–perhaps more so–in terms of the alternatives against which they are pitted, for frequently it is his understanding of the shortcomings of these other positions which leads him to find idealism so enticing. Indeed, Peirce’s most clear-cut assertions of idealism arise from a rejection of two other positions which he falsely thinks (...) to exhaust the possibilities, for the alternatives from which he begins are rooted in a tradition of substance and kinds of “stuff,” while his search for an answer stems from an emerging framework of process and function. While Peirce is not an idealist, his flirtation with idealism was a vital force in shaping the character of his philosophy as it moved on to novel terrain. Yet, if he is seen as wedded too closely to idealism, this novel terrain is lost from view. Thus, his self-proclaimed idealism yields both a tool for bringing to light important distinctions and an obstacle which stands in the way of understanding his ultimate commitment to a novel pragmatic synthesis which undercuts the numerous and often contradictory traditional labels by which he attempts to articulate his emerging position. (shrink)

Au xviie siècle, la dévotion à l’Enfant Jésus connaît un essor sans précédent. Cette spiritualité de l’Enfance s’articule autour des notions d’anéantissement, d’abnégation et d’abandon à Dieu, avec des âmes soumises dans des corps maîtrisés. Les chrétiens doivent s’identifier au Christ enfant, vivre dans la pauvreté, le dénuement et la dépendance qui était celle de l’enfant dans la crèche. Les femmes n’ont guère de mal à se reconnaître dans ce divin Enfant décrit comme « petit », faible et dépendant. Mais, (...) une fois « abandonnées à Dieu », elles donnent – littéralement – corps à l’Enfant Jésus et prennent la parole en son nom. Ainsi, loin du silence du nourrisson, les femmes utilisent cette forme de dévotion comme un moyen d’expression et de reconnaissance sociale. (shrink)

Reseña del libro Ya no somos las mismas y aquí sigue la guerra, de Daniela Rea (ed.), México, Random House, 2020.

The idea that there are some things which we should not talk about is most commonly dealt with in the context of debates about rights to free speech, and other contexts in which the value of talking is typically understood in instrumental terms. This paper explores ways of grounding that idea which do not depend upon instrumental values, in particular in the context of self-revelatory and confessional talk.