Caracterizando como alternativa las reflexiones en torno a la noción de “diferencia” que hacen autores como Lazzarato, Virno, Agamben, ‘Bifo’, Rancière y Negri, entre otros, acerca de las posturas políticas que, o bien parten de la identidad sociológica, o bien de la igualdad o el acuerdo como axioma de lo político, el texto propone un llamado de atención respecto de la necesaria ampliación que, en la concepción de lo político, implican estas perspectivas, sobre todo entendiéndolas como prisma de análisis de (...) los procesos de producción de subjetividades en nuestros tiempos. (shrink)

BackgroundMinorities are an underrepresented population in clinical trials. A potential explanation for this underrepresentation could be lack of willingness to participate. The aim of our study was to evaluate willingness to participate in different hypothetical clinical research scenarios and to evaluate the role that predictors could have on the willingness of minorities to participate in clinical research studies.MethodsWe conducted a mixed-methods study at the Miami VA Healthcare system and included primary care patients with hypertension. We measured willingness to participate as (...) a survey of four clinical research scenarios that evaluated common study designs encountered in clinical research and that differed in degree of complexity. Our qualitative portion included comments about the scenarios.ResultsWe included 123 patients with hypertension in our study. Of the entire sample, ninety-three patients were minorities. Seventy per cent of the minorities were willing to participate, compared to 60 per cent of the non-minorities. The odds ratio of willingness to participate in simple studies was 0.58; 95 per cent CI 0.18–1.88 p=0.37 and the OR of willingness to participate in complex studies was 5.8; 95 per cent CI 1.10–1.31 p=0.03. In complex studies, minorities with low health literacy cited obtaining benefits as the most common reason to be willing to participate. Minorities who were not willing to participate, cited fear of unintended outcomes as the main reason.ConclusionsMinorities were more likely to be willing to participate in complex studies compared to non-minorities. Low health literacy and therapeutic misconception are important mediators when considering willingness to participate in clinical research. (shrink)

Evaluating the Knowledge and Practice of Limitation of Therapeutic Effort in Health Workers at a Health Care Institution for Cancer Patients in Medellín, 2018Avaliação do conhecimento e da prática da limitação de esforço terapêutico em equipe de atendimento de uma instituição prestadora de serviços de saúde para pacientes oncológicos de Medellín, 2018Limitation of therapeutic effort is any action that involves suspending or not initiating medical treatment or therapeutic measures in patients who will not receive any clinical benefit. In Latin America, (...) some research has proven a lack of familiarization and disagreement with the subject and its practices. The present study tried to objectify the knowledge of LTE of healthcare personnel at an institute in Medellín using a self-administered survey that allowed conducting a cross-sectional descriptive study with non-probabilistic sampling. Within the results, 56.5 % of respondents understood the concept of LTE, and 90 % applied it actively. However, there were discrepancies regarding the core concepts of the definition and practice.Para citar este artículo / To reference this article / Para citar este artigoVallejo LI, Palacio AM, Marulanda V, Restrepo A, Yepes LA, Valencia NL, Cruz MA. Evaluación del conocimiento y práctica de la limitación del esfuerzo terapéutico en personal asistencial de una institución prestadora de servicios de salud para pacientes oncológicos de Medellín, 2018. 2020;24:177-87. DOI: https://doi.org/10.5294/pebi.2020.24.2.5Recibido: 19/07/2019Aceptado: 08/08/2020Publicado: 27/11/2020. (shrink)

The 'History of the Majority' to which F.W. Maitland looked forward a century ago still awaits its author; but some important hints can be derived from an examination of, especially, medieval and early-modern sources. These show how difficult it was foRA 'simple' or numerical majority principle to gain acceptance, whether in the theology and canon-law of the medieval church or in the emergent theory and practice of the modern state. Even -- or perhaps especially -- in the age of 'mass (...) democracy', it has been found, or thought, necessary to plant precautionary hedges around the principle that 'every one should count for one and no one for more than one'. (shrink)

The recent resurgence of extreme-right movements and the nationalist turn of many governments across the world have reignited the relevance of discussions within educational philosophy about the teaching of national identity in schools. However, the conceptualisation of national identity in previous iterations of these debates have been largely Western and Eurocentric, making the past theoretical literature about these questions less relevant for post-colonial settings. In this paper, I imagine a new approach for teaching national identity in post-colonial contexts, founded on (...) postcolonial conceptions of identity and in particular, the concept of hybridity. I first develop a postcolonial account of national identity by drawing on Homi Bhabha’s thinking about cultural identity, drawing on his concepts of liminality, splitting, and ambivalence. Then, building on Bhabha's notion of hybridity, I propose a distinction between national identity portrayals as either fixed or malleable. Finally, I demonstrate the implications of such a conceptual distinction on the way that national identity is taught in post-colonial schools; by way of an example, I envision a concrete approach to teaching national identity that views national identity as malleable rather than fixed, set in a hypothetical postcolonial school in the Philippines. By beginning from postcolonial assumptions about national identity, I hope to indicate new directions that the debates about the teaching of national identity in schools might proceed. (shrink)

Matilde Carranza, primera filósofa de Costa Rica -- Ana Isabel Alfaro y la filosofía de la educación -- Vera Yamuni, pensadora latinoamericana -- Reflexión final.

Study of Batman´s villain Scarecrow through the lens of ancient Stoicism, particularly according to the Stoic theory of passions.

This book proposes an account of the place of the theory of race in Kant’s thought as a central part of philosophical anthropology in his political system. Kant’s theory of race, this book argues, is integral to the analysis of the “Charakteristik” of the human species and determined by human natural predispositions. The understanding of his theory as such suggests not only an alternative reading to the orthodox narrative we have seen so far but also reveals the underlying centrality of (...) the notion of human natural predispositions in a way that is consequential for Kant’s philosophy as a whole. What is the impact of Kant’s racial theory on his philosophy and political thought? Is Kant a consistent egalitarian or a partisan Universalist thinker? Is he the symbol of racist prejudices of his time? What is the influence of his racial hierarchy on his cosmopolitan right? Or more simply, is Kant racist? From a systematic examination of Kant relevant writings, this book provides answers to these questions and shed light on two fundamental problems of his theory of race for moral philosophy, namely: the completeness of the character of the White race and the dispossession of the character of the beauty and the dignity of human nature of the Negro race. These two issues, unperceived from the “orthodox” reading’s perspective, however, uncovered by the “heterodox” reading, not only shape Kant’s race thinking from the beginning to the end of his life, transform his cosmopolitan right into a non-universalist form of right, but merely define Kant as a fundamental racist thinker since he developed the anthropology, the philosophy, and the politics of racism in a systematic way. (shrink)

The aim of this study was to explore the note-taking experiences of university students using paper-based and paperless resources. By means of a hermeneutic phenomenological approach, the note-taking experiences of 18 students from an international program at a university in Belgium were examined throughout a semester. In order to document these students’ practices with paper-based and paperless resources, four data collection methods were used: in-depth interviews observations focus group discussions and document analysis of students’ lecture notes. The results showed that (...) students experience note-taking as a complex phenomenon in which lived body, lived human relations, lived space and lived time come into play, and in which they try to find a balance between multiple engagements, between autonomy and authority, between attention and distraction, and between being original and mirroring others. This struggle for balance occurs irrespective of which medium they choose to use. These results provide an in-depth view of the phenomenon, and also highlight the complexity of the note-taking experience. (shrink)

In this paper I argue that some human reproductive genome editing interventions can be therapeutic in nature, and thus that it is false that all such interventions just create healthy individuals. I do this by showing that the conditions established by a therapy definition are met by certain reproductive genome editing interventions. I then defend this position against two objections: (a) reproductive genome editing interventions do not attain one of the two conditions for something to be a therapy, and (b) (...) some reproductive genome editing interventions are therapeutic but in a nonstandard way. In the Conclusion I call for a more nuanced discussion of the nature of reproductive genome editing interventions. (shrink)

Jimmy Santiago Baca, one of the foremost poets in America today, collaborates with two literacy professionals to present a teaching tool that includes curricular activities and probing questions crafted to help students heal through writing. Each exercise reinforces the theme that self-esteem borne from unique expression will improve student enjoyment and academic achievement.

The recent resurgence of extreme-right movements and the nationalist turn of many governments across the world have reignited the relevance of discussions within educational philosophy about the teaching of national identity in schools. However, the conceptualisation of national identity in previous iterations of these debates have been largely Western and Eurocentric, making the past theoretical literature about these questions less relevant for post-colonial settings. In this paper, I imagine a new approach for teaching national identity in post- colonial contexts, founded (...) on postcolonial conceptions of identity and in particular, the concept of hybridity. I first develop a postcolonial account of national identity by drawing on Homi Bhabha’s thinking about cultural identity, drawing on his concepts of liminality, splitting, and ambivalence. Then, building on Bhabha’s notion of hybridity, I propose a distinction between national identity portrayals as either fixed or malleable. Finally, I demonstrate the implications of such a conceptual distinction on the way that national identity is taught in post-colonial schools; by way of an example, I envision a concrete approach to teaching national identity that views national identity as malleable rather than fixed, set in a hypothetical postcolonial school in the Philippines. By beginning from postcolonial assumptions about national identity, I hope to indicate new directions that the debates about the teaching of national identity in schools might proceed. (shrink)

While "moral naturalism" is sometimes used to refer to any approach to metaethics intended to cohere with naturalism in metaphysics more generally, the label is more usually reserved for naturalistic forms of moral realism according to which there are objective moral facts and properties and these moral facts and properties are natural facts and properties. Views of this kind appeal to many as combining the advantages of naturalism and realism but have seemed to many others to do inadequate justice to (...) central dimensions of our practice with our moral concepts. This entry examines some of these concerns and some ways in which moral naturalists have responded to them. It also profiles central aspects of the more particular views of some leading contemporary advocates of moral naturalism. (shrink)

Chance or Dance is ideal for students and general readers interested in understanding how modern science gives evidence for the creation of nature by the God of the Bible.

Siguiendo una sugerencia de G. Vattimo y S. Zabala, el autor de esta obra ofrece una selección de trabajos propios sobre la filosofía de M. Heidegger, en la que se distinguen tres etapas: la primera vertida al hombre, la segunda revertida al ser y, mediando ambas, una etapa transversal que articula en el lenguaje el ser y el hombre, ya que el ser es apalabrado por el hombre en el lenguaje. En el decurso de la obra destaca el episodio nacionalsocialista (...) de Heidegger, así como su romanticismo y su religiosidad. Pero al fondo de todo está la cuestión del ser, interpretado como el símbolo radical del sentido de la existencia. El ser se concibe como “trascendencia inmanente”, a la vez sublime y abismático, donación y refugio, oferencia. El autor estudia el ser heideggeriano como un concepto mitológico, cuyo sentido dice acontecer existencial y acontecimiento esencial (Er-eignis). (shrink)

Private governance raises important questions about democratic representation. Rule making is rarely based on electoral authorisation by those in whose name rules are made—typically a requirement for democratic legitimacy. This requires revisiting the role of representation in input legitimacy in transnational governance, which remains underdeveloped. Focussing on private labour governance, we contrast two approaches to the transnational representation of worker interests in global supply chains: non-governmental organisations providing representative claims versus trade unions providing representative structures. Studying the Bangladesh Accord for (...) Fire and Building Safety, we examine their interaction along three dimensions of democratic representation: 1) creating presence, 2) authorisation, and 3) accountability to affected constituents. We develop a framework that explains when representative claims and structures become complementary but also how the politics of input legitimacy shapewhoseinterests get represented. We conclude by deriving theoretical and normative implications for transnational representation and input legitimacy in global governance. (shrink)

In this paper, I argue the practice of procreation is immoral regardless of the consequences of human presence such as climate change and overpopulation; the lack of consent, interests and moral desert on the part of nonexistent individuals means someone could potentially suffer in the absence of moral justification. Procreation is only morally justified if there is some method for acquiring informed consent from a non-existent person; but that is impossible; therefore, procreation is immoral.

This paper explores the meaning of ‘decolonization’ in relation to the school curriculum and the role of the philosopher of education in this task. Taking the Philippines as an example, this paper illustrates how coloniality has underpinned not only school curricula, but also entire systems of formal education in the post-colony. Following from this, it argues that decolonization in education must transcend the diversification of curricula and aim at a broader vision of justice. Drawing from the author’s own attempts to (...) reimagine the teaching of national identity, the paper proposes that philosophers of education who wish to participate in the work of decoloniality view their contribution as the three-fold task of historical critique, conceptual retrieval, and creative reimagination. (shrink)

Critics have claimed that Jean-Jacques Rousseau was a primitivist who was uncritically preoccupied with "noble savages" and that he remained oblivious to the African slave trade. Fugitive Rousseau demonstrates why these charges are wrong and argues that a fresh, "fugitive" perspective on political freedom is bound up with the themes of primitivism and slavery in Rousseau's political theory. Rather than trace Rousseau's arguments primarily to the social contract tradition of Hobbes and Locke, Fugitive Rousseau places Rousseau squarely in two imperial (...) contexts: European empire in his contemporary Atlantic world and Roman imperial philosophy. Anyone who aims to understand the implications of Rousseau's famous sentence "Man is born free, and everywhere he is in chains" or wants to know how Rousseauian arguments can support a radical democratic politics of diversity, discontinuity, and exodus will find Fugitive Rousseau indispensable. (shrink)

In this paper, I defend my original objection to Hales’ suicide machine argument against Hales’ response. I argue Hales’ criticisms are either misplaced or underestimate the strength of my objection; if the constraints of the original objection are respected, my original objection blocks Hales’ reply. To be thorough, I restate an improved version of the objection to the suicide machine argument. I conclude that Hales fails to motivate a reasonable worry as to the supposed suicidal nature of presentist time travel.

Does communicative retributivism necessarily negate capital punishment? My answer is no. I argue that there is a place, though a very limited and unsettled one, for capital punishment within the theoretical vision of communicative retributivism. The death penalty, when reserved for extravagantly evil murderers for the most heinous crimes, is justifiable by communicative retributive ideals. I argue that punishment as censure is a response to the preceding message sent by the offender through his criminal act. The gravity of punishment should (...) be commensurate to the preceding criminal message, so that the offender can face up to the nature and significance of his crime. All murders are not the same. To measure up to the most evil and humanity-degrading murderous message, capital punishment should be the counter-message. Next, I argue that capital punishment does not necessarily violate human dignity. The death penalty and torture may both disrupt human dignity, yet in distinct ways. The death penalty terminates life, the vessel that holds together autonomy, while torture directly assaults autonomy. Torture is never permissible as a form of punishment. But death penalty, when used only on the extravagant evildoers, is justifiable, as life is thoroughly degraded by his own evil act. Further, I argue that mercy is integral to communicative retributivists’ theory of capital punishment. (shrink)

It has been commonplace to equate Foucault’s 1979 series of lectures at the Collège de France with the claim that for neoliberalism, unlike for classical liberalism, the market needs to be artificially constructed. The article expands this claim to its full expression, taking it beyond what otherwise would be a simple divulgation of a basic neoliberal tenet. It zeroes in on Foucault’s own insight: that neoliberal constructivism is not directed at the market as such, but, in principle, at society, arguing (...) that the value of this insight goes beyond the critique of a neoliberal present. The neoliberal rationale rather helps him to reveal a unique historical architecture, a latent approach to the social dissimilar to the one that has long predominated in the human sciences. The inversion of homo œconomicus in neoliberal theory amounted to the unearthing of a ‘social subject of interest’ within civil society. Such a subject, barely recognized by neoliberals who simply instrumentalize it for the sake of the market, demonstrates that the social is not necessarily the natural product of ethical subjects; that society may also need to be constructed. (shrink)

Theater production is a collaborative creative activity. Social creativity recognizes the relationships between creative groups and the contexts in which creativity emerges. It also suggests that the interactive processes between the collaborators and their work form a center, which in turn becomes a kind of creative entity itself. An evolving systems case study of production practices at the Oregon Shakespeare Festival illuminates this process and illustrates the differences between seeing an aggregate creative activity and the more holistic view, in which (...) the artwork functions like another person, a creature in dialogue with the personality of the creative system. (shrink)

This article is an account of the teaching and practice of a course on Christian spirituality and ministry at Trinity Theological College in Singapore. It introduces the design of the course, discuss its theological foundations and practicums, and explains how it is delivered and assessed. The course adopts a historical-theological approach to the introduction of Christian spirituality and traces its development from the early church until the Protestant and Catholic Reformations. It introduces spiritual exercises from each epoch of the Christian (...) tradition and engages the student in their practice through week-long practicums. An important feature lies in the immediacy of feedback given to the student after they submit a reflection on their practicums. The course has been taught as a three-credit hour, sixteen-week semester-long course each academic year for the past three years. The students come from a broad range of nationalities and cultural contexts, as well as from different stages of life and denominational backgrounds. The course contributes to an overall emphasis on Christian spiritual formation at the college. (shrink)

El súbito consenso que se ha producido en nuestros días alrededor de la importancia de la noción democracia no se ha acompañado de una reflexión filosófica sobre su sentido moderno. La obra filosófica de Claude Lefort ha contribuido a llenar este vacío teórico. Para Lefort, el sentido de la democracia moderna no puede revelarse, como ha supuesto la ciencia política, a través de la descripción del funcionamiento de sus instituciones, sino puede estudiarse mediante la exploración de su dimensión simbólica. En (...) efecto, la fundación y el destino de la democracia son inseparables de la indeterminación de sus fundamentos y de la infigurabilidad del poder, de la ley y del saber. Origen y destino que bien pueden ser rastreados a la luz del contraste entre la sociedad democrática y la sociedad totalitaria. El presente ensayo se ocupa de contrastar la dimensión simbólica de ambas formas de sociedad. Palabras clave: Democracia; totalitarismo; dimensión simbólica; político; Claude Lefort Democracy and totalitarianism: The Symbolic Dimension of the Political according to Claude LefortThe sudden consensus prevailing nowadays on the importance of the concept of democracy has not been accompanied by a philosophical reflection on its modern sense. Claude Lefort’s philosophical work has helped to fill this theoretical vacuum. According to Lefort, the sense of modern democracy cannot be disclosed, as political science has assumed, just by describing the operation of its institutions. Rather, it may be studied by exploring its symbolic dimension. In fact, democracy’s origin and fate are inseparable from the indeterminacy of its foundation and the non-figurable nature of power, law and knowledge. Such an origin and fate may indeed be tracked in light of the contrast between the democratic society and the totalitarian one. This essay aims to contrast the symbolic dimension of both forms of society. Keywords : Democracy; totalitarianism; symbolic dimension; political; Claude Lefort. (shrink)