Esta obra colectiva expone diversas concepciones teóricas, ontológicas, epistemológicas, axiológicas y prácticas sobre el origen, sentido, problemáticas, ventajas, detrimentos, alternativas y desafías de la filosofía de la innovación y su incidencia en la educación; reflexiona sobre las contribuciones de la tecnología y responde a interrogantes como: ¿Cuáles son los aporte de la tradición filosófica, del pensamiento ilustrado, de la postmodernidad y de la teoría crítica para la filosofía de la innovación educativa?; ¿Cuál es la función de la filosofía para la (...) comprensión de la innovación?; ¿Cómo se explica el progreso tecno-científico desde la epistemología contemporánea?; ¿Cuál es el componente pedagógico de la innovación?; ¿Cuáles son las aportaciones del Laudato Si para la innovación educativa?. Además, plantea la necesidad de repensar algunos aspectos relacionados con la educación, el Estado y la identidad latinoamericana para determinar las posibilidades, las limitaciones y los retos de la innovación, entendida como un fenómeno en permanente construcción. Este tomo se encuentra conformado por ocho capítulos en los que los autores formulan un conjunto de contribuciones para la generación de nuevas investigaciones. Además, evidencia a la innovación como un procesos que exige reformulaciones. La innovación sigue siendo una de las tareas pendientes de la filosofía. (shrink)

Moral distress has been characterised as one of the main ethical problems affecting nurses in all health systems, and has been depicted as a threat to nurses’ integrity and to the quality of patient care. In recent years, several studies tried to investigate moral distress, its causes and consequences for health professionals, clients and organisations. However, such studies are considered controversial and vulnerable, mainly because they lack a solid philosophical and empirical basis. The present article aimed at elaborating a theoretical (...) model for moral distress, considering the process of moral deliberation, spaces of power and resistance and patient advocacy, and sought to carry out a reflection that culminated with the creation of a broader concept of moral distress. (shrink)

I review and challenge the views on simplicity and its role in linguistics put forward by Ludlow. In particular, I criticize the claim that simplicity—in the sense pertinent to science—is nothing more than ease of use or “user-friendliness”, motivated by economy of labor. I argue that Ludlow’s discussion fails to do justice to the diversity of factors that are relevant to simplicity considerations. This, in turn, leads to the neglect of crucial cases in which the rationale for simplification is unmistakably (...) epistemic, as well as instances where simplicity is part of the content of substantive, empirical hypotheses. I illustrate these points with examples from the history of generative linguistics, such as: the shaping influence exerted by simplicity, via its involvement in the notion of “linguistically significant generalization”, its methodological and substantive contribution to the goal of explanatory adequacy, and its central role in the Minimalist Program’s search “beyond explanatory adequacy”. (shrink)

This article deals with the cognitive relationship between a speaker and her internal grammar. In particular, it takes issue with the view that such a relationship is one of belief or knowledge (I call this view the ‘Propositional Attitude View’, or PAV). I first argue that PAV entails that all ordinary speakers (tacitly) possess technical concepts belonging to syntactic theory, and second, that most ordinary speakers do not in fact possess such concepts. Thus, it is concluded that speakers do not (...) literally ‘know’ or ‘believe’ much of the contents of their grammars, and moreover, that these contents can only be attributed at a subpersonal level. (shrink)

The aim of this paper is to provide an approach to the etho-aesthetic dimension in Marcuse’s thought. The approach in this paper is built upon the following thesis: the etho-aesthetic dimension consists of the transformation of subjectivity based on artistic sensitivity and critical rationality from which social relations opposed to an advanced industrial society and its one-dimensional man are reconstructed materially and intellectually. The conclusion is the following: a Marcusian critical theory, inherited from Marx and Schiller, would be one capable (...) of analyzing the potential qualitative changes of the subjects and social institutions to generate a higher level of rational development, equitable in the distribution of resources and in the generation of greater spaces of freedom. Its basis would be an etho-aesthetic attitude that does not take pleasure in squandering, but in the reflective experience of the sensible. (shrink)

In this paper I defend the “Standard View” of the semantics of ‘I’—according to which ‘I’ is a pure, automatic indexical—from a challenge posed by “deferred reference” cases, in which occurrences of ‘I’ are (allegedly) not speaker-referential, and thus non-automatic. In reply, I offer an alternative account of the cases in question, which I call the “Description Analysis” (DA). According to DA, seemingly deferred-referential occurrences of the first person pronoun are interpreted as constituents of a definite description, whose operator scopes (...) over an open sentence Rxy—where R is a contextually selected relation ranging over pairs of people and objects. The role of intentions is thus limited to the determination of R, which is posterior to the fixation of the reference of ‘I’. In support of the DA I present evidence that, in the cases in question, the (Determiner) phrase containing ‘I’ behaves in relevant ways like a description. I show that the DA can account for the problematic examples, while preserving the simplicity of the standard semantics of ‘I’. Finally, I examine a rival account of the data, offered by Nunberg (Linguist Philos 16:1–43, 1993), and argue for the superiority of the DA. (shrink)

O presente artigo tem por objetivo destacar a importância da felicidade dentro do sistema moral kantiano, mesmo que ela esteja baseada nos sentimentos de prazer e desprazer, ou seja, proveniente da ordem empírica. Para isso, faz-se necessário diferenciar deveres diretos de deveres indiretos, ou seja, os primeiros como deveres perfeitos que são obrigatórios e necessários, e os últimos como imperfeitos, que dizem respeito simplesmente àquilo que é bom que se faça, por isso são altamente recomendáveis. Os deveres indiretos ou imperfeitos, (...) que nada mais são do que deveres de virtude, somente tendem a acrescentar à qualificação moral. O dever indireto de promover a felicidade coloca-se, na filosofia prática de Kant, como um meio para a moralidade, visto que a falta de felicidade pode apresentar-se como um obstáculo à prática moral e não o contrário. (shrink)

The prevalent idea that semiosis is evolutionary is a driving point for biosemiotic research, starting from the Peircean premises of continuity and including a large number of views on how signs evolve. In this paper I wish to add a small pinch of skepticism to an otherwise productive point of view. Briefly, the question to be asked is: Is there any proper and fair connection between the logical abstraction of signs, genetic expressions interpreted as signs and the animal usage of (...) signs? And how do we go about answering this? Instead of attempting a negative account of the possibility of an evolutionary view of biosemiosis, I will attempt to make an argument in favor of skepticism as a way to make a more fine-grained distinction across the areas where biosemiotic thinking seems to have some impact. The aim is then to find philosophical strategies to overcome this skepticism when possible, while also raising some awareness about the possible limits of current biosemiotics regarding the ideal evolutionary chain of signs. Ultimately, the idea is reexamining some core assumptions of the biosemiotic point of view at its most general, accounting for some possible ways in which theory may move forward. The potential incompatibility of theoretical standpoints between some of the different approaches that may be taken is, it will be argued, a desirable outcome for biosemiotic research. That is, the way we deal with the possible theories on the evolutionary continuity of signs will also affect our different research programs, and having a nuanced philosophical discussion on it can only contribute to the expansion and clarification of where different positions within biosemiotics currently stand. (shrink)

Según la Propositional Attitude View (PAV), un hablante es competente en su idioma en virtud de poseer actitudes proposicionales cuyo contenido es su gramática interna. En este artículo desarrollo una objeción a PAV, llamada �el reto de la integración�, originalmente propuesto por Stich (1978) y Evans (1981), y que está constituido por dos premisas: (1) las actitudes proposicionales se caracterizan por su integración inferencial, y (2) los estados que contienen información gramatical no están inferencialmente integrados. En este artículo considero y (...) rechazo las respuestas a este argumento formuladas por Dwyer y Pietroski (1996), Higginbotham (1987) y Knowles (2000). (shrink)

Charles S. Peirce’s philosophy of signs, generally construed as the foundation of current semiotic theory, offers a theory of general perception with significant implications for the notion of subjectivity in organisms. In this article, we will discuss Peirce’s primary claims in semiotic theory, particularly focusing on their relevance to biosemiotics. We argue that these claims align with certain areas of the philosophy of biology, specifically epistemological and ontological considerations, despite the limited formal interaction between disciplines. This article serves as a (...) general introduction to Peircean biosemiotics as a philosophical perspective on biological subjectivity. (shrink)

As tentativas de invasões germânicas iniciadas no século II a.C. culminaram com a tomada de Roma em 476. Os novos chefes adotaram o latim como língua oficial, e grande parte dos textos latino-germânicos foi reunida e publicada por G.H.Pertz (MGH).

Ethical issues flow from and are embedded in contexts of practice. Contexts of practice refer to the diverse social settings where interventions occur. Primary prevention activities require new professional roles in these diverse social settings. These new roles engage the professional in new activities, which in mm allow new ethical issues to arise. This article takes an ecological perspective on ethical issues arising from the enactment of new preventive roles intended to affect groups or communities. Within this perspective, the concepts (...) of context and culture take on special conceptual significance. Four ecological assumptions about preventive interventions intended to affect groups or communities are offered as a means of framing ethical issues in such interventions. Finally, several approaches to developing ecological knowledge about the contexts of practice are presented as ways of furthering our ability to conceptualize and cope with ethical issues in preventive interventions intended to affect groups or communities. (shrink)

Proponho comparar e aproximar as fundamentações normativas para o socialismo de Axel Honneth e John Rawls. Parto, para tanto, de alguns traços da teoria de Honneth desenvolvidos em seu escrito sobre socialismo e dos próprios contrastes estabelecidos por ele frente ao projeto de Rawls. Destrincho a comparação em duas frentes: a primeira, tratando do conteúdo normativo das noções de liberdade de ambos os autores, a segunda, tratando do que Honneth e outros autores da tradição da teoria crítica chamam de base (...) social ou imanente das teorias. Da primeira, concluo que o contraste estabelecido por Honneth entre o seu ideal de liberdade social e o ideal de liberdade encontrado na filosofia política de Rawls não encontra respaldo em uma análise acurada da proposta rawlsiana, e que a filosofia de Rawls também pode fornecer uma normatividade crítica para o Socialismo. Da segunda, concluo, a despeito da crítica de Honneth de que haveria uma deficiência ‘prático-política’ na filosofia de Rawls, que é possível encontrar na obra deste, de uma forma mais ou menos similar àquela do autor alemão, os três elementos que Honneth julga serem necessários para uma teoria crítica que não queira ser apenas uma crítica ‘puramente normativa’ da sociedade. (shrink)

Este trabalho busca discutir, a partir de dados obtidos em trabalho de campo etnográfico coletivo multissituado, elementos de uma cultura comunicacional dos torcedores no Brasil. Tradicionalmente tratados como coletivo, massa, povo ou multidão pelos meios de comunicação tradicionais, a abordagem proposta evidencia, nas falas dos próprios torcedores, uma compreensão sofisticada do universo afetivo, familiar, econômico e político que envolve o torcer por uma equipe de futebol no Brasil contemporâneo.

Abstrak: Filsafat telah memiliki perjalanan panjang dalam hubungannya dengan Kristianitas. Sumbangan filsafat untuk Kristianitas begitu banyak terutama dalam kaitannya dengan teologi. Tulisan ini meneliti soal integrasi filsafat dalam Kristianitas yang selama ini sering diperdebatkan. Periode apologi yang dimulai pada awal abad kedua sampai dengan pertengahan abad ketiga Masehi, memberikan suatu penjelasan konkrit untuk permasalahan ini. Melalui para apologet, yang sebelumnya adalah filsuf, bahkan mampu melangkah lebih jauh dalam penemuan kebijaksanaan yang sesungguhnya yang merupakan obyek dan tujuan filsafat. Bahkan mereka sampai (...) pada suatu pemikiran bahwa filsafat adalah ranah semai yang mempersiapkan filsafat yang sesungguhnya, yaitu Kristianitas. Berkat para apologet, filsafat menjadi bagian penting dalam Kristianitas, bukan saja di bidang teologi, tetapi juga di dalam ranah eksegese, hermeneutika dan terlebih-lebih di dalam hidup. Penulis Kristiani setelah periode apologi mengintegrasikan filsafat dalam tulisan dan di dalam rumusan iman. Berbagai terminologi filosofis yang diintegrasikan ke Kristianitas belum tergantikan sampai dengan saat ini. Kata-kata Kunci: Filsafat, filsuf, teologi, apologi, apologet, kebijaksanaan. Abstract: Philosophy is having a long journey in its relationship with Christianity. There is much influence of philosophy on Christian thinking, but especially on theology. This article researches the integrity of philosophy within Christianity, an integral relationship which has always been debated. During the period of the Apologies, which was begun at the beginning of the second century up to the middle of the third century, an important concrete solution to this debate was given. Through the Apology Fathers of the Church who previously were philosophers, had the capacity to go farther in finding real wisdom, which is the subject and the goal of all research in philosophy. They were able to reach a consideration that their philosophy was a field seed which had prepared for the real philosophy, which is Christianity. Through the apologies, philosophy created an important partnership with Christianity in the areas of theology and biblical exegeses, and even in hermeneutics and way of life. After the period of the Apology Fathers, Christian writers integrated philosophy in a certain way into their writings, even as a formula of faith. And some philosophical terminology, which was integrated into Christianity, could not be replaced after this time. Keywords: Philosophy, philosopher, theology, apology, apolog, virtue. (shrink)

Research and intervention involving primary prevention have grown dramatically in the past 10 years. However, little attention has been paid to ethical issues in primary prevention. This article proposes a framework for increasing awareness of such issues. The framework centers on explicating the contexts where prevention activities occur and the roles adopted by interventionists engaging in these activities. Several assumptions underlying primary prevention are stated, and ways of clarifying ethical issues are proposed.

Theory change is a slow, tortuous process. Problems associated with how we communicate ideas and how these ideas are received by our peers become catalysts for change in how we ourselves perceive and sanction what the discipline is capable of doing. Some parts of semiotics, and particularly biosemiotics, have come under critical scrutiny because of their heavy commitment to Peircean philosophy, but at the same time, the contributions of Peircean philosophy are almost impossible to discount. The ripples of this situation (...) are quite visible in the emergence of code biology as a post-semiotic research programme. Yet there is a general balance between those who do not put that much stock in Peircean concepts and those who cannot conceive semiotics without these.This paper will ask whether a biosemiotics after Peirce is possible at all in the sense of acknowledging Peirce’s contributions to the field while also taking to heart the criticisms raised by those skeptical of the implications of Peircean semiotics. While the answer is most likely positive, it depends on what background our concept of meaning relies on and how it may bleed into the other areas of semiotics that biosemiotics may claim a stake on. Being able to discuss potential theoretical distinctions across semiotics while also allowing communication between the areas caught in this differentiation will be crucial for the health of the discipline as the gap between theories becomes more profound. (shrink)

We exhibit a family of computably enumerable sets which can be learned within polynomial resource bounds given access only to a teacher but which requires exponential resources to be learned given access only to a membership oracle. In general, we compare the families that can be learned with and without teachers and oracles for four measures of efficient learning.

The present article is framed within the biosemiotic glossary project as a way to address common terminology within biosemiotic research. The glossary integrates the view of the members of the biosemiotic community through a standard survey and a literature review. The concept of ‘semiotic threshold’ was first introduced by Umberto Eco, defining it as a boundary between semiotic and non-semiotic areas. We review here the concept of ‘semiotic threshold’, first describing its denotation within semiotics via an examination on the history (...) of the concept, its synonyms, antonyms, etymology, usage in other languages and context in which it is used. Then we present a general overview of the survey among researchers, analyzing the difference in responses for the concept of ‘lower semiotic threshold’ and related concepts. From the answers we also review the difference between the general usage of ‘semiotic threshold’ versus its specific use within biosemiotics, and attempt to make a general synthesis of the concept taking into account what we have learned from the survey and the literature review. (shrink)

We propose a semiotic framework to underpin a posthumanist philosophy of education, as contrasted to technological determinism. A recent approach to educational processes as semiotic phenomena lends itself as a philosophy to understand the current interplay between education and technology. This view is aligned with the transhumanist movement to defend techno-scientific progress as fundamental to human development. Particularly, we adopt a semiotic approach to education to tackle certain tensions in current debates on the human. Transhumanism scholars share the optimistic belief (...) that there is no limit to how the ethical use of technology can help alleviate suffering and increase our health and wisdom. From this perspective, it appears possible to acquire capacities that require rethinking the notion of human altogether. For others, this undermining of essentialist concepts of humanity entails serious risks, especially related to ethical egalitarianism. We adopte the perspective of edusemiotics, a framework that brings together semiotics, educational theory and philosophy of education. As a theoretical-practical framework, edusemiotics affords a hermeneutic and semiotic method for our approach. Peirce’s logic of signs is used to analyze socio- educational interactions as environmental. We observe two lines of thought. On the one hand, technological transhumanism enhances Cartesian mind–body dualism. On the other hand, philosophical posthumanism seeks to overcome this dichotomy. The former proposal construes human transformation as an artifactualization derived from techno-scientific enhancements. The latter position proposes an integrative posthumanism, capable not only to include edusemiotic theory but also to rethink the concept of learning as mutual to that of human. (shrink)

Studying the origin of semiosis is a task obscured by terminological and metaphysical issues which create an ambiguous set of definitions for biosemiotics when referring to the concept of emergence. The question is, how emergent can semiosis be? And what are the conditions for semiosis to be an emergent of a certain type? This paper will attempt to briefly deal with the general terminology of emergence from a philosophical point of view and will discuss the characterization of semiosis as an (...) emergent phenomenon based on the distinctions made by Bedau, Kim and Chalmers. Accordingly, we will consider the possibility of strong and weak emergence in an attempt to bring some clarity to what it means for something in biosemiotics to be an emergent and how the philosophical concepts play out when applied to biosemiotic research. In inquiring into the metaphysical status of semiosis, we change our semiotic theories to correspond to the assumptions contained in the elementary objects of our theories. This being the case, the way semiosis–the constitutive element that it is for semiotics–is taken to be with regards to its possible ontology, will conduct to different research objects for the long-term investigation of its origins and necessary conditions. (shrink)

The prevalent idea that semiosis is evolutionary is a driving point for biosemiotic research, starting from the Peircean premises of continuity and including a large number of views on how signs evolve. In this paper I wish to add a small pinch of skepticism to an otherwise productive point of view. Briefly, the question to be asked is: Is there any proper and fair connection between the logical abstraction of signs, genetic expressions interpreted as signs and the animal usage of (...) signs? And how do we go about answering this? Instead of attempting a negative account of the possibility of an evolutionary view of biosemiosis, I will attempt to make an argument in favor of skepticism as a way to make a more fine-grained distinction across the areas where biosemiotic thinking seems to have some impact. The aim is then to find philosophical strategies to overcome this skepticism when possible, while also raising some awareness about the possible limits of current biosemiotics regarding the ideal evolutionary chain of signs. Ultimately, the idea is reexamining some core assumptions of the biosemiotic point of view at its most general, accounting for some possible ways in which theory may move forward. The potential incompatibility of theoretical standpoints between some of the different approaches that may be taken is, it will be argued, a desirable outcome for biosemiotic research. That is, the way we deal with the possible theories on the evolutionary continuity of signs will also affect our different research programs, and having a nuanced philosophical discussion on it can only contribute to the expansion and clarification of where different positions within biosemiotics currently stand. (shrink)

The prevalent idea that semiosis is evolutionary is a driving point for biosemiotic research, starting from the Peircean premises of continuity and including a large number of views on how signs evolve. In this paper I wish to add a small pinch of skepticism to an otherwise productive point of view. Briefly, the question to be asked is: Is there any proper and fair connection between the logical abstraction of signs, genetic expressions interpreted as signs and the animal usage of (...) signs? And how do we go about answering this? Instead of attempting a negative account of the possibility of an evolutionary view of biosemiosis, I will attempt to make an argument in favor of skepticism as a way to make a more fine-grained distinction across the areas where biosemiotic thinking seems to have some impact. The aim is then to find philosophical strategies to overcome this skepticism when possible, while also raising some awareness about the possible limits of current biosemiotics regarding the ideal evolutionary chain of signs. Ultimately, the idea is reexamining some core assumptions of the biosemiotic point of view at its most general, accounting for some possible ways in which theory may move forward. The potential incompatibility of theoretical standpoints between some of the different approaches that may be taken is, it will be argued, a desirable outcome for biosemiotic research. That is, the way we deal with the possible theories on the evolutionary continuity of signs will also affect our different research programs, and having a nuanced philosophical discussion on it can only contribute to the expansion and clarification of where different positions within biosemiotics currently stand. (shrink)

We start with a nearly arbitrary standard classical first order "language" $C\sb{o},$ which is expanded to $C\sb{M,T}$ = "$C\sb{o}+M+T$", where for any variable x, M and T are unary formulas. We start also with a model ${\cal T}\sb{o},$ which together with $C\sb{o}$ represents a fixed non-problematic interpreted first order language. For each $\mu,\tau\subseteq U\sb{o},$ the universe of discourse for ${\cal T}\sb{o},$ the model ${\cal T}\sb{\mu,\tau}$ over $C\sb{M,T}$ is given so that its reduct to $C\sb{o}$ is just ${\cal T}\sb{o},$ and so (...) that for any $C\sb{M,T}$-variable x, the set-extensions of M and T are $\mu$ and $\tau$ respectively. For each $C\sb{M,T}$-expression e, $\vec e$ is its distinctly chosen representative in $U\sb{o},$ and $\lbrack\!\lbrack e\rbrack\!\rbrack$ is a constant $C\sb{o}$-term which names $\vec e.$ ;The goal is to find $\mu\sb*$ and $\tau\sb*,$ such that $\mu\sb*$ and $\tau\sb*$ plausibly and "self-referentially" approximate meaningfulness and truth respectively for any interpreted language represented by ${\cal T}\sb{\mu\sb*,\tau\sb*},$ by satisfying at least the following conditions. ; $\tau\sb*\subseteq\mu\sb*,$ and for each $C\sb{M,T}$-sentence $\sigma$ such that ${\cal T}\sb{\mu\sb*,\tau\sb*}\models M\lbrack\!\lbrack\sigma\rbrack\!\rbrack,$ $$\eqalign{&\ {\cal T}\sb{\mu\sb*,\tau\sb*} \models\sigma\Longleftrightarrow{\cal T}\sb{\mu\sb*,\tau\sb*}\models T\lbrack\!\lbrack\sigma\rbrack\!\rbrack,\ {\rm and}\cr&\ {\cal T}\sb{\mu\sb*,\tau\sb*}\models T\lbrack\!\lbrack\sigma\\leftrightarrow T\lbrack\!\lbrack\sigma\rbrack\!\rbrack\rbrack\!\rbrack.\cr}$$ ; There is a class of expression representatives $\mu\sp{D}\subseteq\mu\sb*$ containing every $C\sb{o}$-expression representative, such that the set $\tau\sp{D}=\mu\sp{D}\ \cap\ \tau\sb*$ itself satisfies the following properties. ;First, for each $\vec\sigma$ such that $\sigma$ is a $C\sb{M,T}$-sentence, if for all $\mu,\tau\subseteq U\sb{o}$ satisfying $\mu\supseteq\mu\sb*$ and $\tau\supseteq\tau\sp{D},$ it is the case that ${\cal T}\sb{\mu,\tau}\models\sigma,$ then $\vec\sigma\in\tau\sp{D}.$ ;Second, whenever $\vec\sigma\in\tau\sp{D},$ then also $\sp{\vec{\enspace}}\ \in\tau\sp{D}.$ ;Third, $\tau\sp{D}$ is "upwardly closed" with respect to the strong-Kleene rules for the truth-value evaluation of Boolean combinations of formulas. For example, for $C\sb{M,T}$-sentences $e\sb1$ and $e\sb2$: $$\eqalign{&\ \vec e\sb1\in\tau\sp{D}\Longleftrightarrow)\sp{\vec{\enspace}}\ \in\tau\sp{D}.\cr&\ {\rm If}\ \vec e\sb1\in\tau\sp{D}\ {\rm or}\ \vec e\sb2\in\tau\sp{D},\ {\rm then\ so\ is}\ \sp{\vec{\enspace}}\ \in\tau\sp{D}.\cr&\ {\rm If}\ \sp{\vec{\enspace}}\ \in\tau\sp{D}\ {\rm and}\ \sp{\vec{\enspace}}\ \in\tau\sp{D},\ {\rm then}\ )\sp{\vec{\enspace}}\ \in\tau\sp{D}.\cr}$$ ; For each $C\sb{M,T}$-expression e not involving T, ${\cal T}\sb{\mu\sb*,\tau\sb*}\models M\lbrack\!\lbrack e\rbrack\!\rbrack$; in particular, for any $C\sb{M,T}$-expression e whatsoever, ${\cal T}\sb{\mu\sb*,\tau\sb*}\models M\lbrack\!\lbrack\\neg M\lbrack\!\lbrack e\rbrack\!\rbrack\rbrack\!\rbrack.$ ; ;In this dissertation, it is shown for the first time that there are in fact $\mu\sb*$ and $\tau\sb*$ which simultaneously satisfy all three conditions , , and , even when the consequent of the Godel fixed point theorem must hold. (shrink)

Ética y bioética en el mundo científico: una revisión integradora de la literaturaEthics and Bioethics in the Scientific World: An Integrative ReviewThis paper studies the reality of ethical and bioethical issues in the scientific world through an integrative literature review of articles included in three databases. Seven terms from the thesaurus Health Sciences Descriptors were used, from which three combinations were elaborated and used in the three databases. After applying inclusion requirements, a total of 18 articles were selected. Certain misconducts, (...) particularly plagiarism, falsification and data fabrication, have been showing an increasing behavior, which requires more stringent measures in order to control such phenomenon and maintain scientific credibility before society and authorities.Para citar este artículo / To reference this article / Para citar este artigoSouza-Júnior EV, Rosa RS, Guedes TP, Silva CS, Ribeiro DB, Balbinote FS, Souza DF, Teixeira RB, Silva-Filho BF, Sawanda NO. Ética e bioética no mundo científico: uma revisão integrativa. Pers bioet. 2020;24:151-165. DOI: https://doi.org/10.5294/pebi.2020.24.2.3Recibido: 30/06/2020Aceptado: 28/07/2020Publicado: 27/11/2020. (shrink)

Recesión de D. Blanco Fernández, Principios de filosofía política, Editorial Síntesis, Madrid, 2000.

In the context of a didactic for learning and updating the texts and classical languages, this work proposes a translation and interpretation of the philosophical and political sense of the fable The Aged Horse of Babrius. The translation follows the Greek version of Crusius and the Gredos edition, while the interpretation is based on the philosophical and political reflections of Cicero and Plutarch in On old Age and Whether an old man should engage in plublic affairs. These reflections can also (...) be seen from a statistical analysis of Long-Lived Men of Lucian of Samosata. Thus, the meaning of the fable says that young statesmen should avoid becoming the next useless politicians or “old horses” of the State. This reflection contributes today to weigh the political participation of young people and updates the civic importance of the elderly in their intervention on public affairs. (shrink)

This book begins with the question 'Who am I?' and immediately sets off in an astonishingly original direction. Why didn't anyone before Harding think of responding to this question like this? It's so obvious, once you see it. Harding presents a new vision of our place in the universe that uses the scientific method of looking to see what is true. It turns out that the truth about ourselves is not only true but also very good, and breathtakingly beautiful. We (...) live in a sacred, many-layered, living universe - or rather it lives in us. Though it was completed in 1950, this book is still ahead of its time. One day it will surely be widely recognised for its greatness: its all-encompassing vision, its originality and freshness, its depth of insight, its wide-ranging knowledge, the clarity and poetry of its language, its humanity. It is a world-view not dependent on local culture or religion, but on universally verifiable facts. It is also a world-view that respects our manifest differences whilst celebrating our underlying unity - the unity not just of oneself with other people but with all of life, indeed with the whole universe. Harding died in 2007 aged 97, leaving behind him an impressive body of work. He was a highly creative person who was passionate about - he was in love with - this living universe and the immortal treasure that abides at its centre - at our centre. "A work of the highest genius." C. S. Lewis. (shrink)

We show how to construct certain " $[Unrepresented Character]_{M,T}$ -type" interpreted languages, with each such language containing meaningfulness and truth predicates which apply to itself. These languages are comparable in expressive power to the $[Unrepresented Character]_{T}$ -type, truth-theoretic languages first considered by. Kripke, yet each of our $[Unrepresented Character]_{M,T}$ -type languages possesses the additional advantage that, within it, the meaninglessness of any given meaningless expression can itself be meaningfully expressed. One therefore has, for example, the object level truth (and meaningfulness) (...) of the claim that the strengthened Liar is meaningless. (shrink)

Le dernier Foucault a donné à Platon et au platonisme un rôle très important dans le surgissement de la culture ancienne de soi et dans ce qu’il a appelé « l’esthétique de l’existence ». Mais sa position en rapport à Platon et au platonisme est très complexe et ambigüe. Foucault se déplace d’un anti-platonisme d’allure nietzschéenne dont le thème général serait « la vérité du pouvoir », à une position que l’on pourrait nommer « platonicienne », où le thème « (...) le pouvoir de la vérité » apparaît. Il s’agirait d’un déplacement d’une position anti-philosophique à une autre position philosophique où Foucault chercherait un concept de philosophie à la valeur transhistorique en référence à Platon et dans son extrême radicalisation dans le cynisme. Cette clé platonicienne du dernier Foucault pourrait jeter un peu plus de lumière sur le projet général d’une « ontologie de l’actualité ». (shrink)

This book begins with the question 'Who am I?' and immediately sets off in an astonishingly original direction. Why didn't anyone before Harding think of responding to this question like this? It's so obvious, once you see it. Harding presents a new vision of our place in the universe that uses the scientific method of looking to see what is true. It turns out that the truth about ourselves is not only true but also very good, and breathtakingly beautiful. We (...) live in a sacred, many-layered, living universe - or rather it lives in us. Though it was completed in 1950, this book is still ahead of its time. One day it will surely be widely recognised for its greatness: its all-encompassing vision, its originality and freshness, its depth of insight, its wide-ranging knowledge, the clarity and poetry of its language, its humanity. It is a world-view not dependent on local culture or religion, but on universally verifiable facts. It is also a world-view that respects our manifest differences whilst celebrating our underlying unity - the unity not just of oneself with other people but with all of life, indeed with the whole universe. Harding died in 2007 aged 97, leaving behind him an impressive body of work. He was a highly creative person who was passionate about - he was in love with - this living universe and the immortal treasure that abides at its centre - at our centre. "A work of the highest genius." C. S. Lewis. (shrink)

El 10 de octubre de 2016 se celebró, en la Facultad de Filosofía de la Universidad Complutense, un encuentro titulado Ramón enseñó en público su Arte - Raimundus Artem suam publice legit. Coloquio 700 aniversario de Ramon Llull, auspiciado por el Departamento de Filosofía y Sociedad, y organizado por José Luis Villacañas y José Higuera Rubio. En el marco de esa jornada, José Luis Villacañas sugirió la posibilidad de publicar los resultados de este encuentro en una entrega especial de (...) la revista ASHF, y encargó a los editores del monográfico un estudio bibliográfico de la obra de Llull y de la historia del lulismo. Debido al gran número de compromisos asumidos durante el aniversario luliano algunos de los participantes de aquella reunión postergaron su contribución. Por lo tanto, ofrecemos en este número especial los resultados del coloquio, enriquecidos con otras aportaciones que surgieron en el contexto del aniversario luliano celebrado en Santa fe de Bogotá durante la exposición bibliográfica que la Biblioteca Nacional de Colombia dedicó a la figura de Llull y a las ediciones que conserva de su obra recogidas por las bibliotecas coloniales neogranadinas. La convergencia de estos trabajos y de sus autores ha tomado algún tiempo, percance agravado por las contingencias ocurridas el año anterior. Sin embargo, esperamos que este volumen permita al lector aproximarse tanto a la obra luliana como a su variada y prolongada recepción. (shrink)

El objetivo del presente escrito es presentar los principales rasgos del atomismo quí­mico que se desarrolla a principios del siglo XVII, ver cómo se desarrolla en el atomismo de Gassendi y la influencia que tienen en la filosofía del joven Leibniz. Tanto la influencia de la corriente alquímica e iatroquímica en este tipo de atomismo, como la separación de algu­nos postulados fundamentales del mecanicismo, tienen una clara influencia en los primeros escritos de Leibniz.

El artículo hace un análisis del discurso de Beccaria contenido en su libro Dei delitti e delle pene y extrae las ideas relativas a la percepción como argumento considerable dentro de su propuesta político-criminal para fundar la utilización de ciertos instrumentos de la penalidad, con base en su pensamiento sobre la estética, entendida como un estudio sobre la percepción, realizado en algunas investigaciones personales. Igualmente, toma ciertas ideas de la epistemología gravitante de la época, para fundar su desiderátum político-criminal.

Esta reflexión pretende visualizar algunos elementos y características de lo que se ha nombrado actualmente como el agotamiento de la racionalidad constitutiva de lo que fue conocido como “el proyecto político de la modernidad”. Para el caso latinoamericano, la institucionalidad política, acuñada al sistema democrático de occidente, en lugar de ser solución termina agudizando el contexto de dominación e injusticia. Al presente, “las repúblicas democráticas”, en la región latinoamericana, no han sido los espacios esperados de trámite de las contradicciones del (...) propio sistema. El siguiente argumento, en perspectiva crítica, intenta aportar al actual debate político nombrando algunos desafíos para las teorías políticas que buscan superar el pensamiento único, hoy reducido al economicismo hegemónico que hace ilegítimo el estado, en la búsqueda de otros proyectos de sociedad para el siglo XXI. (shrink)