Existen múltiples maneras de aproximarse al transhumanismo e intentar comprenderlo, una de ellas es desde sus raíces filosóficas. La filósofa francesa Chantal Delsol, en su estudio sobre la sociedad contemporánea, presenta al prometeísmo –entendido como el intento de dominio del hombre sobre la naturaleza a través de la técnica– como una nota característica de nuestro tiempo. Dentro de su análisis, Delsol explica que el prometeísmo moderno, fruto de la Ilustración, se encontraría ahora en una forma pervertida en la actual modernidad (...) tardía –es decir, desde mediados del siglo XX en adelante– y eso estaría manifiesto tanto en el totalitarismo del siglo pasado como en el transhumanismo del siglo XXI. Este prometeísmo pervertido estaría expresado de manera clara en la idea de que “todo es posible” para el ser humano a través de la técnica, especialmente la creación del hombre nuevo. De esta manera, la filósofa francesa nos presenta una raíz filosófica común entre el totalitarismo y el transhumanismo como manifestaciones del período tardío-moderno. Desde este análisis conceptual, revisamos el carácter prometeíco tanto del totalitarismo como del transhumanismo y, a la vez, exploramos la necesidad de pensar sobre los límites antropológicos respecto de la transformación de la naturaleza a través de la tecnología. (shrink)

En este artículo se propone, como clave de lectura para entender la filosofía política de Maquiavelo, una síntesis, por una parte, entre la primacía del miedo identificada por Leo Strauss y, por otra parte, siguiendo a Claude Lefort, la prioridad del conflicto político causada por los humores. Se discuten las dificultades y el alcance del intento de articular las interpretaciones de Strauss y Lefort sobre Maquiavelo. Una vez mostrada la manera en que la primacía del miedo permite articular las tensiones (...) internas de la teoría de los humores, se aplica la combinación de ambas en el paradigmático discurso de Istorie fiorentine III 13, sobre la revuelta de los ciompi. (shrink)

El presente artículo aborda el análisis curricular de la Lic. en Psicología de la UAQ. Valora elementos que se consideran por parte de los organismos evaluadores y acreditadores, y se recuperan los principales que deben ser atendidos en la evaluación curricular y el rediseño de las áreas de la licenciatura. Palabras clave: Análisis curricular, psicología, organismos evaluadores, organismos acreditadores, evaluación curricular.

Lors des fouilles du Prytanée de Délos en 1987, un puits d’époque classique fut mis au jour. Ce puits avait été entièrement comblé, vraisemblablement en une seule fois, à la fin du iii eou au début du iv e s. apr. J.-C., avec des matériaux divers pris sur place et une grande quantité de céramiques. Cet ensemble clos, contenant un minimum de 215 individus, est presque exclusivement constitué de fragments de céramiques communes très diverses, de céramiques culinaires et d’amphores de (...) 24 types différents. Un tel matériel permet d’enrichir considérablement notre connaissance sur la céramique cycladique d’époque impériale romaine, qui reste à ce jour encore très mal documentée. Il apporte également un nouvel éclairage sur tout un pan — jusqu’à présent souvent resté dans l’ombre — de l’histoire économique, commerciale et artisanale de Délos en ces siècles « tardifs ». (shrink)

O presente artigo procede a uma leitura crítica das posições de Kant e Hegel no âmbito moral. apresentando-as não de um modo erudito e "arqueológico", mas sim como possível medicina mentis para uma época hedonista e anómica como a actual. A ênfase é colocada na denúncia do egoísmo e do narcisismo, em quanto destruidores e, em última instância, tendências suicidas, ao mesmo tempo que se realça como virtude suprema a abnegação, o sacrifício..., não no nome de uma entidade abstracta (Deus, (...) a Pátria, a Justiça, a Revolução, e menos ainda a Lei moral ou o Espírito Absolute), mas sim por mor dos indivíduos concretos, sendo a compaixão a manifestação mais elevada da dignidade humana, e o respeito à Lei a forma universal de expressar essa solidariedade entre os homens livres (adjectivo este que é redundante, pois só se é homem quando a pessoa se quer livre). /// The present article undertakes a critical reading of the positions defended by Kant and Hegel in the moral realm, presenting them not in a learned and "archeological" way, but rather as a possible medicina mentis for an epoch as ours which is profoundly hedonist and anomic. The emphasis is placed in the denunciation of egoism and narcissism due to their destructive character and, in the end, suicidal tendencies, while at the same time underlining as supreme virtues abnegation and sacrifice, and this not in the name of an abstract entity (God, Fatherland, Justice, Revolution, and less still the moral Law or the Absolute Spirit), but because of the concrete individuals, being it the case that compassion is the most elevated manifestation of human dignity and the respect of Law the universal form of expressing such solidarity among free human beings (it is assumed that the qualification "human" applies only to one who wills himself/herself as free). (shrink)

Natural languages come in two different modalities. The impact of modality on the grammatical structure and linguistic theory has been discussed at great length in the last 20 years. By contrast, the impact of modality on linguistic data elicitation and collection, corpus studies and experimental (psycholinguistic) studies is still underinvestigated (van Herreweghe/Vermeerbergen 2012; Orfanidou et al. 2015). In this paper, we address specific challenges that arise in judgement data elicitation and experimental studies of sign languages. These challenges are related to (...) the socio-linguistic status of the Deaf community and the larger variability across signers within the same community, to the social status of sign languages, to properties of ;he visual-gestural modality and its interface with gesture, to methodological aspects of handling sign language data, and to specific linguistic features of sign languages. While some of these challenges also pertain to (some varieties of) spoken languages, other challenges are more modality-specific. In addition, the special combination of the challenges discussed in this paper seems to be a specific facet empirical research on sign languages is faced with. In addition, we discuss the complementarity of theoretical approaches and experimental studies and show how the interaction of both approaches contributes to a better understanding of sign languages in particular and linguistic structures in general. (shrink)

This paper leads to apply some recent developments in the economic literature dealing with the concept of innovation systems to the problem of economic cohesion in Europe. Starting from a definition of innovation systems, it allows to consider firms and sets of intstitutions as two main but different types of innovation systems. This distinction is the source of a discussion about the nature of the coordination problems which appear when considering the European diversity of innovation systems. The different combinations between (...) innovation systems developed in the paper are a useful means of discussing European policy intervention and its ability to favour (or not) economic cohesion. (shrink)

Fear, which has always been one of the most powerful of human passions, has grown in importance during modernity. First with Machiavelli and later especially with Hobbes, fear has become one of the foundational ideas of modern political philosophy. If fear, especially fear of death, does indeed occupy a central place in the foundation of modern politics, then it is necessary to study carefully the implications and consequences of the transhumanist attempt to overcome death. Among the main aspirations of transhumanism (...) is the search for almost infinite longevity and, eventually, the total abolition of aging. Therefore, it is necessary to understand the specific role that fear of death has played in modern political philosophy to understand the possible effects that an eventual overcoming of death would have, albeit partial, as wanted by transhumanists. While the possibility of achieving immortality seems unlikely, this doesn’t mean that we shouldn’t study what’s behind this transhumanist aspiration. In this way, transhumanism seems the final consequence of modern development, since it’s in continuity with the modern attempt to respond to the fear of death, but it does so by trying an ultimate solution to it through the elimination of death, at least by sickness and old age. In this paper, we will review the role of fear of death in the founding of modern political philosophy by Machiavelli and Hobbes, and then we will analyse the transhumanist attempt to overcome death as a consequence of this fear and its possible political effects. (shrink)

Research focusing on the relationship between measures of Corporate Social Responsibility and company financial performance has led to mixed results in the North American context. In addition, the ethical attitudes and approaches toward CSR investments of both companies and rating agencies are not necessarily the same in Europe and the United States. In this study, we use CSR ratings issued by a major European CSR ratings agency to examine in a bi-directional manner the relationships between CSR ratings and financial performance (...) in the European context. By bi-directional, we mean an examination of the relationship between prior CSR ratings and subsequent accounting and financial performance and reciprocally, the impact of accounting and financial performance of year N − 1 on CSR ratings of year N. Our principal findings are: the greater the market capitalization of a company, the higher the Vigeo rating, the higher the risk of the company, the lower the Vigeo rating, and the greater the stock market return of a company, the lower the Vigeo rating. Based on these findings, we propose a concept of “political visibility” pursuant to which enterprises of a greater size are exposed to greater pressure to conform to norms of socially acceptable behavior, a concept of “priorities” in which enterprises that have resolved their most urgent financial needs have a greater ability to invest in CSR, a concept of “rating downgrading” which reveals the sanctioning role of the rating agency from an ethical standpoint. (shrink)

This paper is an essay about Harold Garfinkel's heritage. It outlines a response to Eric Livingston's proposal to say goodbye to ethnomethodology as pertaining to the sociological tradition; and it rejects part of Melvin Pollner's diagnosis about the changes occurred in ethnomethodological working. If it agrees with Pollner about the idea that something of the initial ethnomethodology's program has been left aside after the "work studies" turn, it asserts that such a turn has nonetheless made possible authentic discoveries. So the (...) paper speaks for a better integration of the two versions of ethnomethodology separated by Pollner. (shrink)

Cet article présente et discute la philosophie de la religion de John Dewey, en la rapportant aux débats actuels sur le « post-séculier ». La perspective de Dewey est complètement séculariste tout en plaidant pour le développement de l’attitude religieuse dans l’expérience. Il s’agit d’une attitude religieuse libérée du surnaturalisme et du dogmatisme des religions instituées. Ce sécularisme religieux paradoxal est fondé sur une conception naturaliste de l’expérience humaine et de la vie sociale. Après avoir reconstitué les arguments de Dewey, (...) l’article examine deux objections qui leur ont été adressées. (shrink)

Written by four recognized experts with senior experience in research and government, this text is the first comprehensive survival kit for students and practitioners of economic policy. It is set to become an indispensable resource for everyone involved or interested in modern economic policy. Academic scholars willing to engage in policy discussions and students at graduate or advanced undergraduate levels will find it an essential bridge to the policy world. What makes the book unique is that it combines like no (...) other, facts-based analysis, state-of-the art theories and models, and insights from first-hand policy experience at national and international levels. The book has grown out of ten years of experience teaching economic policy at the graduate level. It provides an intellectually coherent framework to understand the potentialities and limits of economic policy. It addresses positive dimensions, normative dimensions and political-economy constraints. It fills an important gap by reconciling in each major policy area stylized facts of recent economic history, key questions faced by contemporary policymakers, and essential lessons from theory which are captured and explained in a clear, concise, and self-contained way. All major areas of domestic and international policymaking are covered: fiscal policy, monetary policy, international finance and exchange-rate policy, tax policy, and long-term growth policies. The book concludes with a special chapter on the lessons of the financial crisis. The authors are intellectually non-partisan and they draw examples from various countries and experiences; from emerging markets to developing economies, shedding light when necessary on local specificities such as European Union rules and instruments. Economic Policy: Theory and Practice is the essential guide to economic policy in the new post-crisis context. (shrink)

This paper outlines an adverbial approach of value, which it proposes as an alternative to a “nominalistic” one. It starts from a review of a recent book of a French economist, André Orléan, who develops, from the instance of money, a theory of value which he thinks valid for all social values. The paper criticizes the main presuppositions of Orléan’s model of value and tries to elaborate a more praxeological and a more social one.

1. Introduction Ce livre offre une plongée saisissante dans le bouillonnement intellectuel qui a généré le mouvement pragmatiste à la fin du xixe siècle. Mathias Girel considère que “le continent pragmatiste reste encore en grande partie à explorer” (2021: 16). Parfaitement documenté, son ouvrage est une contribution importante à cette exploration. C’est sans doute le meilleur ouvrage en langue française sur les controverses à travers lesquelles ce courant philosophique inédit a pris forme....

Gynaecological self-help, a well-known and historical feminist practice from the Second Wave movements which aims at embodying a radical alternative to traditional reproductive politics, is resurging today in France, Switzerland and Belgium. Drawing on empirical observations and interviews, this article questions the links between feminist memory of self-help, the shaping of nostalgia and the production of a political feminist ‘we’. Born at the end of the 1960s in the United States, feminist self-help travelled internationally and was appropriated differently depending on (...) national contexts. This ‘glorious’ history of self-help and, more importantly, its narrated memory, is central to contemporary European self-help activism, as observed in the three national contexts. Drawing on this insight, this article reveals the active memory-oriented emotional work of self-help activists. It examines the ways in which nostalgia for an imagined and lost past is actively and practically produced and encouraged in social movement practices, and highlights the specificity of the kind of collective feminist identity that it shapes and promotes in contemporary self-help politics. (shrink)

Pour George Herbert Mead, penser c’est entretenir « une conversation de gestes intériorisée». Cette conception ne paraît pas à première vue d’une originalité absolue. Ce qui la rend vraiment originale est l’approche « sociale-behavioriste » dont elle fait partie, et notamment la double idée que la conversation dont il s’agit est une conversation de gestes ou d’attitudes, et que la pensée ainsi quel ‘intelligence réflexive naissent de l’internalisation d’un processus d’organisation de la conduite étayé sur le mécanisme social de la (...) communication. Encore faut-il saisir en quoi cette conception diffère de celle du fondateur de la psychologie behavioriste, John B. Watson, pour qui penser n’est rien d’autre que se tenir un discours interne. (shrink)

In general, in our ordinary life, we manage to make the difference between “strange” behavior and error or extravagant beliefs. The question is here to know how we do so, and against what background. There are also specialized contexts for evaluating whether certain types of behavior or discourse are normal or abnormal: courts of law and psychiatric hospitals are two examples. In these contexts, judgments are formed against a background of technical or scientific knowledge, but they also result from epistemic (...) means of evaluation that are similar to habitual ones. The paper seeks to highlight this similarity with respect to recognizing mental disturbance. Starting from Wittgenstein’s On Certainty, it attempts at extending it by drawing on notions of reciprocal perspectives and of judgments of incongruity. It documents its investigation by analyzing sequences from Malek Bensmail’s documentary, Aliénations, which examines the treatment of mental suffering in contemporary Algeria. (shrink)

‘Substance’ (substantia, zelfstandigheid) is a key term of Spinoza’s philosophy. Like almost all of Spinoza’s philosophical vocabulary, Spinoza did not invent this term, which has a long history that can be traced back at least to Aristotle. Yet, Spinoza radicalized the traditional notion of substance and made a very powerful use of it by demonstrating – or at least attempting to demonstrate -- that there is only one, unique substance -- God (or Nature) -- and that all other things are (...) merely modes or states of God. Some of Spinoza’s readers understood these claims as committing him to the view that only God truly exists, and while this interpretation is not groundless, we will later see that this enticing and bold reading of Spinoza as an ‘acosmist’ comes at the expense of another audacious claim Spinoza advances, i.e., that God/Nature is absolutely and actually infinite. But before we reach this last conclusion, we have a long way to go. So, let me first provide an overview of our plan. In the first section of this paper we will examine Spinoza’s definitions of ‘substance’ and ‘God’ at the opening of his magnum opus, the Ethics. Following a preliminary clarification of these two terms and their relations to the other key terms defined at the beginning of the Ethics, we will briefly address the Aristotelian and Cartesian background of Spinoza’s discussion of substance. In the second section, we will study the properties of the fundamental binary relations pertaining to Spinoza’s substance: inherence, conception, and causation. The third section will be dedicated to a clarification of Spinoza’s claim that God, the unique substance, is absolutely infinite. This essential feature of Spinoza’s substance has been largely neglected in recent Anglo-American scholarship, a neglect which has brought about an unfortunate tendency to domesticate Spinoza’s metaphysics to more contemporary views. The fourth section will study the nature of Spinoza’s monism. It will discuss and criticize the interesting yet controversial views of the eminent Spinoza scholar, Martial Gueroult, about the plurality of substances in the beginning of the Ethics; address Spinoza’s claim in Letter 50 that, strictly speaking, it is improper to describe God as “one”; and, finally, evaluate Spinoza’s kind of monism against the distinction between existence and priority monism recently introduced into the contemporary philosophical literature. The fifth and final section will explain the nature, reality, and manner of existence of modes. We therefore have an ambitious plan; let’s get down to business. (shrink)

L’analyse architecturale et planimétrique de deux des édifices thermaux les plus imposants de Délos, leur description et leur interprétation conduisent à la restitution d’une infrastructure balnéaire loin d’être négligeable sur l’île à l’époque impériale romaine, qui ne s’accorde guère avec le village peu peuplé que l’on se plaît à décrire traditionnellement. Grâce à plusieurs comparaisons avec des édifices de Méditerranée orientale comme occidentale, ces monuments déliens sont resitués dans l’évolution générale des thermes grecs tardifs (iiie‑ve s. apr. J.‑C.), apportant une (...) confirmation à leur datation tardive déjà suggérée par l’analyse récente des aqueducs qui les alimentaient. Ces thermes déliens font partie des nombreux vestiges, pas assez connus jusqu’à présent, qui prouvent que la Délos impériale – et surtout la Délos de l’Antiquité tardive – n’était pas aussi « déserte » qu’on ne s’accorde à le dire. (shrink)

Planteamiento de la naturaleza, de la filosof a y de su raz n hist rica, al contemplar panor micamente la totalidad de su pasado e intentar reconstruir el dram tico suceso de su origen.

Maquiavelo y su tiempo.--Reacción de algunos escritores españoles de los siglos XVII y XVIII ante la doctrina de Maquiavelo.--El maquiavelismo y las prácticas de gobierno.

DICTIONARY OF SPANISH VERBS WITH THEIR ENGLISH EQUIVALENTS AND MODELS OF CONJUGATION/DICCIONARIO CON LOS VERBOS EN ESPAÑOL, SU TRADUCCIÓN AL INGLÉS Y CONJUGACIONES.

Cet article étudie les temporalités de l’action publique à travers le cas de la production des plannings dans les administrations publiques françaises. Les plannings sont considérés comme des instruments constituants des organisations au sein desquelles ils sont élaborés. En s’appuyant sur l’analyse de deux terrains complémentaires – une enquête sur la formation des attachés d’administration dans les Instituts régionaux d’administration et une enquête sur la prise en charge des chômeurs par le Pôle emploi – l’étude rappelle que les plannings produits (...) par l’encadrement intermédiaire sont l’occasion de la mise en adéquation des hommes et des choses dans le temps. Le planning apparaît en cela comme un dispositif de microplanification d’État, révélateur des injonctions réformatrices descendantes et notamment de leur composante gestionnaire. Les concepteurs de plannings sont mis en position de mettre en forme, par leurs arbitrages, les orientations de l’action publique. En retour, ces outils sont l’objet de pressions ascendantes, de la part des agents, qui conduisent à donner à l’outil un caractère diplomatique, ou tout au moins négocié. (shrink)

1. Escritos doctrinales -- 2. Escritos histórico-filosóficos.

Resumen En sociedades preindustriales con estado, la religión como sistema de creencias que era simultáneamente sistema de programación colectiva y modo de expresar y vivir la dimensión absoluta de la realidad, el estado necesitaba de la religión y la religión del estado. La industrialización, las sociedades de innovación y cambio, y la subsiguiente democratización, han roto ese pacto y dependencia mutua. En las nuevas sociedades industriales, las religiones no podrán ofrecer sistemas de creencias con la pretensión de que se conviertan (...) en proyecto de vida colectiva, porque, interpretadas desde una epistemología mítica que da por real lo que dicen los mitos, son voluntad divina a la que hay que someterse. Por el contrario, si no se quiere quebrar la tradición, las religiones deberán hacer una oferta de espiritualidad, de calidad humana profunda, a las sociedades globalizadas en continua transformación, cuando más lo necesitan. Las nuevas sociedades no precisan de creencias que fijen, sino de calidad, de espíritu de vida. Las religiones y los estados debieran reconocer esta nueva situación por el bien de los pueblos, de la convivencia entre ellos y por el bien del planeta. Sociedades de una tecnociencia poderosa en continuo crecimiento y sin calidad, pueden ser muy peligrosas. Palabras clave : Mito; creencia; estado; religión; sociedad de conocimiento.In pre-industrial societies with a formal State, in which the religion appeared as a belief system that was both a programming system and a collective way of expressing and living the absolute dimension of reality, the state needed religion and religion needed the state. Industrialization, society in innovation and change, and the subsequent democratization broke this pact and its mutual dependency. In the new industrial societies, religions could not offer those beliefs systems that claim to be converted to a collective life project, interpreted from an mythic epistemology that take as real what the myths say, like a divine will to which we must submit. On the contrary, if you do not want to break with tradition, religions must offer a spirituality of profound human quality to the globalized societies, in continuous transformation, when they need it most. Such new societies do not need to support them, but they do need of a real density of spirit and of spirituality that gives quality to life. Religions and States must recognize this new situation for the good of peoples and the relationship between them and the good of the planet. Societies with a powerful techno science continuously growing and without quality can be very dangerous. Key words: Myth; belief; State; Religion; Knowledge Society. Resumo Nas sociedades pré-industriais com um Estado formal, em que a religião aparecia como aquele sistema de crenças que era simultaneamente um sistema de programação coletiva e um modo de expressar e viver a dimensão absoluta da realidade, o Estado necessitava da religião e a religião do Estado. A industrialização, as sociedades de inovação e mudança e a subseqüente democratização romperam esse pacto e dependência mútua. Nas novas sociedades industriais, as religiões não poderão oferecer sistemas de crenças com a pretensão de que se convertam em projeto de vida coletiva, interpretadas a partir de uma epistemologia mítica que dá por real o que dizem os mitos, como vontade divina à qual se deve submeter. Pelo contrário, se não se quer romper com a tradição, as religiões deverão ofertar uma espiritualidade, de qualidade humana profunda às sociedades globalizadas, em contínua transformação, quando mais a necessitam. As novas sociedades não precisam de crenças em que se fixar, mas de densidade de espírito e de espiritualidade que confira qualidade à vida. As religiões e os Estados devem reconhecer esta nova situação pelo bem dos povos, da convivência entre eles e pelo bem do planeta. Sociedades com uma tecnociência poderosa em contínuo crescimento e sem qualidade podem ser muito perigosas. Palavras-chave: Mito; crença; Estado; Religião; Sociedade do Conhecimento. (shrink)