High-fidelity cultural transmission, rather than brute intelligence, is the secret of our species’ success, or so many cultural evolutionists claim. It has been selected because it ensures the spread, stability and longevity of beneficial cultural traditions, and it supports cumulative cultural change. To play these roles, however, fidelity must be a causally-efficient property of cultural transmission. This is where the grain problem comes in and challenges the explanatory potency of fidelity. Assessing the degree of (...) class='Hi'>fidelity of any episode or mechanism of cultural transmission always depends upon an investigator’s choice of grain of description at which cultural traditions are being studied. The fidelity of cultural transmission then appears to be relative to the granularity at which one approaches cultural variation, and since there is a multiplicity of grains of description by which the same tradition can be studied, there results a multiplicity of measures of fidelity for a same event or mechanism of cultural transmission. If this is correct, because fidelity is always relative to the grain of description dictated by the local and specific research interests of the investigator, then there seems to be no fact of the matter as to whether cultural transmission is faithful or not, independently from a researcher’s framework of analysis. The aims of this paper are to offer a conceptual clarification of the grain problem in cultural evolution, to assess its causes, to unpack its epistemological implications, and to examine its reach and consequences for a science of cultural evolution. (shrink)

Cultural evolutionary theory has identified a range of cognitive biases that guide human social learning. Naturalistic and experimental studies indicate transmission biases favoring negative and positive information. To address these conflicting findings, the present study takes a socially situated view of information transmission, which predicts that bias expression will depend on the social context. We report a large‐scale experiment (N = 425) that manipulated the social context and examined its effect on the transmission of the positive and (...) negative information contained in a narrative text. In each social context, information was progressively lost as it was transmitted from person to person, but negative information survived better than positive information, supporting a negative transmission bias. Importantly, the negative transmission bias was moderated by the social context: Higher social connectivity weakened the bias to transmit negative information, supporting a socially situated account of information transmission. Our findings indicate that our evolved cognitive preferences can be moderated by our social goals. (shrink)

Social learning mechanisms are usually assumed to explain both the spread and the persistence of cultural behaviour. In a recent article, we showed that the fidelity of social learning commonly found in transmission chain experiments is not high enough to explain cultural stability. Here we want to both enrich and qualify this conclusion by looking at the case of song transmission in song birds, which can be faithful to the point of being true replication. We argue that (...) this high fidelity results from natural selection pressure on cognitive mechanisms. This observation strengthens our main argument. Social learning mechanisms are unlikely to be faithful enough to explain cultural stability because they are generally selected not for high fidelity but for generalisation and adjustment to the individual’s needs, capacities and situation. (shrink)

The question of whether cultural transmission is faithful has attracted significant debate over the last 30 years. The degree of fidelity with which an object is transmitted depends on 1) the features chosen to be relevant, and 2) the quantity of details given about those features. Once these choices have been made, an object is described at a particular grain. In the absence of conventions between different researchers and across different fields about which grain to use, transmission (...) fidelity cannot be evaluated because it is relative to the choice of grain. In biology, because a genotype-to-phenotype mapping exists and transmission occurs from genotype to genotype, a privileged grain of description exists that circumvents this ‘grain problem.’ In contrast, in cultural evolution, the genotype–phenotype distinction cannot be drawn, rendering claims about fidelity dependent upon researchers’ choices. Thus, due to a lack of unified conventions, claims about fidelity transmission are difficult to evaluate. (shrink)

Three related issues are addressed. First, Hurley treats emulation and imitation as a straightforward dichotomy with emulation emerging first. Recent conceptual analyses and chimpanzee experiments challenge this. Second, other recent chimpanzee experiments reveal high-fidelity social transmission, questioning whether copying fidelity is the brake on cumulative culture. Finally, other cognitive processes such as pretence need to be integrated.

Cultural evolutionary theories define prestige as social rank that is freely conferred on individuals possessing superior knowledge or skill, in order to gain opportunities to learn from such individuals. Consequently, information provided by prestigious individuals should be more memorable, and hence more likely to be culturally transmitted, than information from non-prestigious sources, particularly for novel, controversial arguments about which preexisting opinions are absent or weak. It has also been argued that this effect extends beyond the prestigious individual’s relevant domain of (...) expertise. We tested whether the prestige and relevance of the sources of novel, controversial arguments affected the transmission of those arguments, independently of their content. In a four-generation linear transmission chain experiment, British participants recruited online read two conflicting arguments in favour of or against the replacement of textbooks by computer tablets in schools. Each of the two conflicting arguments was associated with one of three sources with different levels of prestige and relevance. Participants recalled the pro-tablets and anti-tablets arguments associated with each source and their recall was then passed to the next participant within their chain. Contrary to our predictions, we did not find a reliable effect of either the prestige or relevance of the sources of information on transmission fidelity. We discuss whether the lack of a reliable effect of prestige on recall might be a consequence of differences between how prestige operates in this experiment and in everyday life. (shrink)

The first clear and faithful guide to the timeless, practical teachings of the Stoic philosopher Seneca. Stoicism, the most influential philosophy of the Roman Empire, offers refreshingly modern ways to strengthen our inner character in the face of an unpredictable world. Widely recognized as the most talented and humane writer of the Stoic tradition, Seneca teaches us to live with freedom and purpose. His most enduring work, over a hundred "Letters from a Stoic" written to a close friend, explains how (...) to handle adversity; overcome grief, anxiety, and anger; transform setbacks into opportunities for growth; and recognize the true nature of friendship. In Breakfast with Seneca, philosopher David Fideler mines Seneca's classic works in a series of focused chapters, clearly explaining Seneca's ideas without oversimplifying them. Best enjoyed as a daily ritual, like an energizing cup of coffee, Seneca's wisdom provides us with a steady stream of time-tested advice about the human condition-which, as it turns out, hasn't changed much over the past two thousand years. (shrink)

Our chapter interrogates the conditions that give rise to the possibility of the Event and proposes a Lacanian-Badiouian perspective to think through conditions for the truth procedures of love and politics. First, we situate the Event, Possibility and Truth in both Badiou and Lacan, which brings forward conceptual tensions between truth and knowledge as presented in the psychoanalytic act. We propose with Badiou and Lacan that the emergence of possibility follows a logic that rupture compulsive repetition and whose effect is (...) precisely the Event which results in knowledge of a savoir faire, of transmissible quality, that grant re-inscription (a new writing of the necessary) and/or a partial inscription of the impossible. The notion of love as beyond narcissism, allows us to discuss how to reimagine politics anew, including approaching it through the problem of ecology. (shrink)

Humanity's creative role within the living pattern of nature. Explores important scientific discoveries that reveal the self-organizing intelligence at the heart of nature. Examines the idea of a living cosmos from its roots in the earliest cultures, to its eclipse during the Scientific Revolution, to its return today. Reveals ways to reengage our creative partnership with nature and collaborate with nature's intelligence. For millennia the world was seen as a creative, interconnected web of life, constantly growing, developing, and restoring itself. (...) But with the arrival of the Scientific Revolution in the 16th and 17th centuries, the world was viewed as a lifeless, clock-like mechanism, bound by the laws of classical physics. Intelligence was a trait ascribed solely to human beings, and thus humanity was viewed as superior to and separate from nature. Today new scientific discoveries are reviving the ancient philosophy of a living, interconnected cosmos, and humanity is learning from and collaborating with nature's intelligence in new, life-enhancing ways, from ecological design to biomimicry. Drawing upon the most important scientific discoveries of recent times, David Fideler explores the self-organizing intelligence at the heart of nature and humanity's place in the cosmic pattern. He examines the ancient vision of the living cosmos from its roots in the "world soul" of the Greeks and the alchemical tradition, to its eclipse during the Scientific Revolution, to its return today. He explains how the mechanistic worldview led to humanity's profound sense of alienation, for if the universe only functioned as a machine, there was no longer any room for genuine creativity or spontaneity. He shows how this isn't the case and how, even at the molecular level, natural systems engage in self-organization, self-preservation, and creative problem solving, mirroring the ancient idea of a creative intelligence that exists deep within the heart of nature. Revealing new connections between science, religion, and culture, Fideler explores how to reengage our creative partnership with nature and new ways to collaborate with nature's intelligence. (shrink)

Okuma etkinliği hem ana dilde hem de yabancı bir dil öğrenmede önemli bir yer tutar. Bireyler okuma aracılığıyla başka görüş, düşünce ve kültürel unsurları öğrenir, onlarla etkileşimde bulunurlar. Bireylerin yabancı dil öğreniminde, yabancı dilde okuma becerilerini geliştirmek amacıyla bazı uygulamalar önerilir. Bunlardan biri, basitleştirilmiş kitaplardır. Bu çalışma, yabancı dil öğreniminde okuma becerisinin arttırılması için yapılan basitleştirilmiş okuma kitaplarının kullanımıyla ilgili önemli unsurları belirtmeyi ve bu tür kitapların kullanımına eleştirel bir bakış sunmayı hedeflemektedir. Bu çalışma, öncelikle basitleştirilmiş kitapların kullanımını tarihsel açıdan (...) ele almış, faydaları hakkında destekleyici ve karşıt görüşleri derlemiş, son olarak da basitleştirilmiş kitaplardan yapısal örnekler ile dil öğrenimi açısından sorgulama yapmıştır. Basitleştirilmiş kitaplar aracılığıyla, öğrencinin okuma becerisi ve yabancı dil öğrenmesinin gelişmesi düşünülse de, bu tür kitapların yabancı dil öğreniminde kullanımına temkinli bir şekilde yaklaşmak, kitapları seçerken içerik olarak dil edinimi ve kültürel duruş olup olmadığını gözden geçirmek gereklidir. Buna ek olarak, yabancı dil öğreniminde yapısal ve bağlamsal olarak bir kazanım olup olmadığı sorgulanmalıdır. Sonuç olarak, basitleştirilmiş olan edebi eserler yerine orijinallerin ve her seviyeye uygun farklı edebi metin türlerinin yabancı dilde okuma becerisini geliştirmede kullanılması önerilmektedir. (shrink)

El proyecto de una filosofía de la historia y de la cultura propuesto por G. Vico en sus diversas obras resulta relevante para nosotros pues constituye un punto de referencia sugerente para proceder a la interpretación filosófica e ínter-disciplinaria de nuestras propias expresiones culturales.Como toda hermenéutica de la cultura, aquella que propone Vico presupone una determinada ·concepción de la verdad que constituye el hilo conductor que le da sentido a su obra. El presente artículo es un esbozo introductorio al esclarecimiento (...) de dicha concepción. Lo verdadero y lo hecho se convierten. Esto significa que la verdad como representación de los aspectos de la cosa es resultado de una operación de síntesis de lodado en la fantasía por intermedio del "ingenio". Este constituye una facultad que, aliado de la imaginación, posibilitan el conocimientohumano como saber siempre parcial y finito. El reconocimiento de dicha finitud anima la dinámica de la interpretación de aquello que esposible conocer del mundo histórico-cultural. (shrink)

El concepto cartesiano de una _mathesis universalis _tiene como antecedente histórico inmediato algunas de las ideas defendidas en el contexto de las discusiones del aristotelismo renacentista acerca de la certeza matemática y el puesto de las matemáticas en la clasificación de las ciencias. Una de las figuras principales en este debate es la del jesuita valenciano Benet Perera (1535 – 1610). A través de la presentación de una serie de pasajes extraídos de los manuscritos inéditos de Perera, en este artículo (...) analizamos la defensa que este autor realiza de la existencia de una ciencia matemática común, en relación con algunas de sus ideas fundamentales, como la impugnación del carácter científico de las matemáticas, o la división de la metafísica en una filosofía primera dedicada al ente en cuanto ente y una teología natural que estudia las inteligencias y Dios. (shrink)

La educaciön en su nueva faceta mundial y ante el efecto de la globalizaciön, exige un modelo universalmente valido para poder encarar los problemas regionales en funciön a los fines universales de la humanidad. Esta tarea exige una nueva filosofia de la educaciön, como punto de partida para construir los fundamentos de la nueva educaciön. Esta necesidad surge inevitablemente como una respuesta a los grandes cambios que genera la globalizaciön. Una nueva educaciön tiene como finalidad lograr la formaciön integral del (...) ser humano en sus tres dimensiones: biolögico, social y espiritual. Dicha finalidad a la vez estä ligada a un fin mucho mäs elevado, como es la conservaciön de la humanidad. (shrink)

El objetivo de la educación es la formación universal del ser humano. ¿Qué significa la formación universal del ser humano? Significa su máxima realización. Esta máxima realización hace posible la reproducción de los valores universales por medio de la educación garantizando la continuidad de la especie humana. Esta tarea de la educación se ve truncado en el hombre moderno por el paradigma fragmentario de formación unilateral. Esta formación unilateral es la causa de la fragmentación espiritual del individuo que se refleja (...) en la crisis existencial y de valores. El predominio de los antivalores en la sociedad conduce a la involución espiritual del individuo y, en consecuencia, a la destrucción de la sociedad. Ante este problema global, surge la necesidad de replantear el objetivode la educación sobre nuevas bases ontológicas que comprende la naturaleza y esencia del hombre, y los principios universales. (shrink)

The problem of identities and cultural differences constitute one of the global problems of our time. Identity and the differences in human beings are expressed in each individual, in each society and in humanity itself as a species. The differences of individual identities are solved by the integration of the latter inside society. The differences of the social or cultural identities are solved by humanity's integration. Is humanity's integration possible? If it was possible, what are the ontologic foundations for such (...) an integration?, why is humanity integration necessary? To understand the problem of the integration and confront mans imminent self-destruction as species becomes necessary not only to return to the study of nature and the essence human beings but, also of other entities of the universe. (shrink)

Public reason is central to John Rawls’s political liberalism, as a mechanism for citizens to discuss about matters of common interest. Although free and equal, reasonable and rational, citizens of a democratic society disagree on their understanding of truth and right, giving rise to the fact of reasonable pluralism. Thus, Rawls works out an idea of public reason which allows citizens to argue about political matters and yet remaining divided in their comprehensive doctrines. On the other hand, African culture has (...) developed the practice of palaver as way of dealing with social and political questions of the community. Usually held under a tree, scholars believe that the palaver is the African version of deliberative democracy. In this article, I elaborate the two ideas and compare them in order to see whether they are completely opposite or whether they can enrich each other. Thus, the first section focuses on Rawls’s idea of public reason, the second explores the palaver practice and the last section compares them. (shrink)

Based on interviews and field research, the authors explore the sets of ideas Arab tribespeople from Ras Al-Khaimah had about tribe and community; social and economic networks, and jural contracts for livelihoods and profits; their uses of their environments; the moral relations of credit, debt and labour; ruling; economic and political transformations; and ideas of regional history where conflicts were regarded as disputes over sets of ideas, and informal accounts of tribal and local histories.Their lively descriptions and explanations of life (...) before oil portrayed tribal societies whose relationships were moral rather than political and were between jurally equal persons. All lived from their own resources; 'wealth' was material self-sufficiency; 'riches' the richness of social relationships. Political arenas were decentralised and underpinned by common cultural and moral values.Published sources give a wider context to these ideas and events which show the great complexity and differing perspectives of 'life before oil' in the Gulf. (shrink)

Public reason is central to John Rawls’s political liberalism, as a mechanism for citizens to discuss about matters of common interest. Although free and equal, reasonable and rational, citizens of a democratic society disagree on their understanding of truth and right, giving rise to the fact of reasonable pluralism. Thus, Rawls works out an idea of public reason which allows citizens to argue about political matters and yet remaining divided in their comprehensive doctrines. On the other hand, African culture has (...) developed the practice of palaver as way of dealing with social and political questions of the community. Usually held under a tree, scholars believe that the palaver is the African version of deliberative democracy. In this article, I elaborate the two ideas and compare them in order to see whether they are completely opposite or whether they can enrich each other. Thus, the first section focuses on Rawls’s idea of public reason, the second explores the palaver practice and the last section compares them. (shrink)

Public reason is central to John Rawls’s political liberalism, as a mechanism for citizens to discuss about matters of common interest. Although free and equal, reasonable and rational, citizens of a democratic society disagree on their understanding of truth and right, giving rise to the fact of reasonable pluralism. Thus, Rawls works out an idea of public reason which allows citizens to argue about political matters and yet remaining divided in their comprehensive doctrines. On the other hand, African culture has (...) developed the practice of palaver as way of dealing with social and political questions of the community. Usually held under a tree, scholars believe that the palaver is the African version of deliberative democracy. In this article, I elaborate the two ideas and compare them in order to see whether they are completely opposite or whether they can enrich each other. Thus, the first section focuses on Rawls’s idea of public reason, the second explores the palaver practice and the last section compares them. (shrink)

In recent years, transitional justice has become such an important field that it is believed to have become an international norm. Beginning as an initiative to help countries recovering from...

El artículo examina cómo la guerra de Ucrania ha contribuido a crear un vínculo cada vez más estrecho entre la seguridad en el espacio euroatlántico y en el Indo-Pacífico. En este sentido se dedica una especial atención al Concepto Estratégico aprobado en la cumbre de la OTAN en Madrid y al giro de Japón en su política de seguridad. Se aborda también la intensificación de la competencia tecnológica entre Estados Unidos y China, especialmente en el campo de los semiconductores, así (...) como las tensiones crecientes en torno a Taiwán. Finalmente se analizan los dilemas que plantea para Europa la rivalidad entre las dos grandes potencias y los difíciles equilibrios de la UE y sus Estados miembros entre la convergencia con Estados Unidos respecto a China y la necesidad de promover una esfera autónoma de decisión. (shrink)

Nietzsche’s Ecce homo, Notebooks and Letters: 1888-1889 / Translation by Daniel Fidel Ferrer. ©2023 Daniel Fidel Ferrer. All rights reserved. -/- Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist). -/- Who should read Nietzsche? You can disagree with everything Nietzsche wrote and re-read Nietzsche to sharpen your attack. Philosophy. Not for use without adult supervision (required). Philosophy is a designated area for adults only. Read at your own risk. You have the pleasure (...) of reading and of course disagree with all philosophy. Warning philosophical ideas are present. Reading Nietzsche does not mean you will gain anything, in fact, you might lose your previous ideas. -/- Nietzsche does not call this book an autobiography (he has written many short autobiographical sketches before); but rather, uses the expression “I tell myself my life”. -/- Nietzsche was the past philosopher who wrote about our future, “The time is coming when the struggle for the domination of the earth will be waged - it will be waged in the name of basic philosophical doctrines.” KGWB/NF-1881, 11[273]. The world has seen plenty of wars and death, since 1881. The process of the domination of the earth and world is still on-going. -/- What is Nietzsche’s overall project with Ecce homo? -/- Main Leitmotifs in Ecce homo. -/- Christianity as the denial of the will to life, revaluation of all values (Umwerthung aller Werthe), Amor fati, Dionysus as a god and his philosophy (future project for Nietzsche), overthrowing idols, two worlds (“true world" finally became a fable) against Plato eternal world and forms, eternal recurrence or the eternal return of the same (Nietzsche heaviest thought, also his most abysmal thought “abgründlichsten Gedanken”), opposite and counterpart to type of person decadent (décadent), “I count the overcoming of pity among the noble virtues”, against the concept of God (Christian), overman or superman (Übermensch), Will to Power (Wille zur Macht), great politics, immoralist, morality of the Christian church, and Declaration of war (“Kriegserklärung”). -/- Table of Contents -/- Motto [page 3]. Epigraph [pages 4-6]. -/- Preface to the Translation of Ecce homo [pages 7-16] -/- Major Leitmotifs in Nietzsche [pages 17-24]. -/- Translations from Nietzsche’s German to English include. -/- 1). Ecce homo: How One Becomes What One Is (Ecce homo: Wie man wird, was man ist. [pages 25-113]. -/- 2). This poem was included in the first publications of Ecce homo (1908). Glory and Eternity (Ruhm und Ewigkeit). [pages 114-124]. -/- 3). These are all of Nietzsche’s last notebooks (complete) they are numbered 21, 22, 23, and 24. There are a total of 82 notes. Final notes by Nietzsche from the Nachlass (Nachlaß). Sometime in German called the Notizheft. Nietzsche’s notebooks that include some drafts for Ecce homo and other topics he was thinking during his last writings. Dating from October 1888 until early Janurary 1889. [pages 125-191]. -/- 4). Nietzsche’s Letters Regarding Ecce homo. Nietzsche’s letters starting at the end of October 1888 discussing Ecce homo. These are not always the complete letters but include all of the passages of Nietzsche discussing Ecce homo. Complete translation of the last letter Nietzsche wrote. Dated until BVN-1889. #1256. Letter to Jacob Burckhardt in Basel. Turin, about 6 January 1889. [pages 192-223]. -/- Bibliographies [pages 224-254]. -/- Nietzsche’s Philosophy Final Thoughts [pages 255-259]. -/- Enjoy reading Nietzsche's last book. (shrink)

Translation from German to English by Daniel Fidel Ferrer -/- What Does it Mean to Orient Oneself in Thinking? -/- German title: "Was heißt: sich im Denken orientieren?" -/- Published: October 1786, Königsberg in Prussia, Germany. By Immanuel Kant (Born in 1724 and died in 1804) -/- Translation into English by Daniel Fidel Ferrer (March, 17, 2014). The day of Holi in India in 2014. -/- From 1774 to about 1800, there were three intense philosophical and theological controversies underway in (...) Germany, namely: Fragments Controversy, the Pantheism Controversy, and the Atheism Controversy. Kant’s essay translated here is Kant’s respond to the Pantheism Controversy. During this period (1770-1800), there was the Sturm und Drang (Storm and Urge (stress)) movement with thinkers like Johann Hamann, Johann Herder, Friedrich Schiller, and Johann Goethe; who were against the cultural movement of the Enlightenment (Aufklärung). Kant was on the side of Enlightenment (see his Answer the Question: What is Enlightenment? 1784). -/- What Does it Mean to Orient Oneself in Thinking? / By Immanuel Kant (1724-1804). [Was heißt: sich im Denken orientieren? English]. (shrink)

Cataloguing: -/- Twilight of the Idols or How to Philosophize with a Hammer / By Friedrich Nietzsche (1844-1900). [Götzen-Dämmerung. English]. Translation of text, afterward, notes, letters, and appendixes by ©Daniel Fidel Ferrer, 2013. 1. Philosophy 2) Metaphysics 3) Philosophy, Germa 4) Philosophy, German -- 19th century 5) Philosophy, German – Greek influences I. Nietzsche, Friedrich Wilhelm, 1844-1900 II. Ferrer, Daniel Fidel, 1952- .

English translation of Kant's Beantwortung der Frage: Was ist Aufklärung? (Königsberg in Prussia, 30 September 1784).

Text and notebooks by Friedrich Nietzsche. -/- Translations: -/- 15 = U II 11 Spring 1876? [1-27] pages 13-19 16 = N II 1. 1876. [1-55] pages 20-29 17 = U II 5b. Summer 1876. [1-105] pages 30-48 18 = M I 1. September 1876. [1-62] pages 49-62 19 = U II 5c. October-December 1876. [1-120] pages 63-87 20 = Mp = XIV 1a (Brenner). Winter 1876-1877. [1-21] pages 88-94 21 = N II 3 End of 1876 - Summer 1877. (...) [1-84] pages 95-106 Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward pages 107-118 Also include two early essays: About Truth and lie in the extra-moral sense. ……………pages 119-128 About the pathos of truth. Christmas 1872. From: Five prefaces to five unwritten books…….………………..pages 129-133 . (shrink)

This book first published in the year 2021 June. Paperback: 240 pages Publisher: Kuhn von Verden Verlag. Includes bibliographical references. 1). Philosophy. 2). Metaphysics. 3). Philosophy, German. 4). Philosophy, German -- 19th century. 5). Philosophy, German and Greek Influences Metaphysics. 6). Nihilism (Philosophy). 7). Eternal return. I. Nietzsche, Friedrich Wilhelm, 1844-1900. II. Ferrer, Daniel Fidel, 1952-.[Translation from German into English of Friedrich Nietzsche’s notes of 1881]. New Translation and Notes by Daniel Fidel Ferrer. Many of the notes have never been (...) translated into English before. Go inside the workshop of a great philosopher's mind and read these notes. Table of Contents Introduction and Preface (Pages: 1-11 ) Notebook: 11 = M III 1. Spring - Autumn 1881 11 [1 to 348] (Pages: 12-167 ) Nietzsche’s Notebooks in English: a Translator’s Introduction and Afterward (Pages: 168-183 ) The thought of the eternal return of the same (Pages: 184-197 ) Later Recapitulation note of 1888 14 [188] (Pages: 198-204 ) Rejection of the idea of eternal (Pages: 205 ) Translation of 4 notes by Nietzsche on Perspectivism (Pages: 206-210 ) Nietzsche gets some final few words (Pages: 211-216 ) Bibliographies (Pages: 217-236 ) Project started in summer of 2012. No one else has read this book for errors. As always, any errors, mistakes or oversights etc. are mine alone. Given a couple more years, I could improve this book. This is a philosophical translation and not a philological translation. If you want to get in to more philological details you must learn German (see Nietzschechannel plus many published books on the topics). Translation notes. I have not tried to fix, polish-up, or clarify Nietzsche’s unpublished writings. Some of the translator have really refined Nietzsche’s ideas and positions. I have not “fixed” Nietzsche. I have not dropped or added words or changed the wording to make Nietzsche’s position clearer or stronger (others have done enough damage). Learn German and read the texts in German – my best recommendation and advice to you the reader. There are groups on the internet that work on all the details of translating Nietzsche’s remarks. There are many nuances and shades of the meaning in attempting to translate anyone’s language. Some words I could not translate from German and French; and I left those few words in German, but more words in French. I think most of the French texts are quotes that Nietzsche wrote down from French authors that he was reading at the time he wrote these notes. Reader beware. There are many historical and philosophical allusions as in all of Nietzsche’s philosophical writings and these notebooks are similar. Remember these are “notebooks” and include lots of notes or jottings -- and these are neither fragments nor polished drafts for publication. Nietzsche may have written these notebooks from back to front and re-used various notebooks at a later time. In the German text there are missing punctuations marks, missing quotation marks, missing words, abbreviation of words, miss numbered section, working table of contents for project books he wanted to publish, projects outlined, quotes without quote marks. Enjoy reading and thinking with Nietzsche in his unpublished notes. (shrink)

Resumen. El presente ensayo tiene como finalidad hacer una reflexión sobre el talento humanocomo un capital intangible que otorga valor en las organizaciones, se realiza una crítica a quienesejercen la gerencia en las organizaciones que conociendo los principios de la administracióncientífica por más de un siglo en la cual Henry Fayol, Elton Mayo y Fritz Rothlisberger concluyeron,una organización es un sistema social, el trabajador es sin duda el elemento más importante, suactuación en la realidad es otra. En este sentido se (...) presenta una explicación y argumentación de losdistintos tipos de recursos con un símil entre recursos y talentos; además se pretende unificarcriterios en cuanto a recurso humano vs talento humano, capital, porconsiderarlos que tienden a confundir a los lectores y cuyos argumentos se alejan de los postuladosde las ciencias administrativas; finalmente, se expone como aporte un modelo que representa eltalento humano o capital intangible y sus elementos, conformados por: capital intelectual, humano ysocial, que en definitiva representan la particularidad de cualquier organización pública o privada.Palabras claves. Talento humano, capital intangible, valor.. This paper aims to reflect on the human talent as an intangible asset that gives value inorganizations, there was criticism from those who exercise management in organizations that knowthe principles of scientific management for more than a century which Henry Fayol, Elton Mayo andFritz concluded Rothlisberger, an organization is a social system, the worker is undoubtedly the mostimportant, his performance in reality is another. In this article we present an explanation andarguments of different types of resources with a comparison between resources and talents, also aimsto unify human resources in terms of talent vs. human capital,considering that tend to confuse readers and whose arguments are far from the principles ofmanagement science, and finally exposed as input a model that represents human talent or intangiblecapital and its elements consist of: intellectual capital, human and social, which ultimately representthe particularity of any public or private.Keywords. Human Talent, intangible capital, value. (shrink)