En el siguiente trabajo nos proponemos abordar el caso argentino en el que la historieta operó como un primer vehículo de representación por parte de la industria cultural de un acontecimiento traumático social, mas precisamente de los tópicos o marcas de la dictadura de 1976. Específicamente trabajaremos el caso particular de la revista "Fierro, historieta para sobrevivientes" (1984-1992) durante los años de la transición a la democracia, es decir entre 1984 y 1985. Asimismo hemos elegido de entre todas las historietas (...) publicadas, la serie "Batalla de las Malvinas" (1984), con guión de Ricardo Barreiro, y dibujos de Carlos Pedrazzini, Alberto Macagno y Marcelo Pérez. El objetivo de este trabajo es el de repensar el lugar de la historieta como representación válida del pasado reciente, una representación que incluso puede provocar una mirada crítica y aportar a la consolidación de la memoria. (shrink)

Drawing on Merleau-Ponty’s hypothesis about transcendental geology in the final phase of his work, this article examines the debate about the Anthropocene from the perspective of philosophy of history. Firstly, we follow the author through the preliminary materials for The Visible and The Invisible by situating transcendental geology within the book’s complex theoretical architecture, and by foregrounding the necessity of rethinking the notion of Earth through the reading that the French philosopher offers of Husserl’s phenomenology. We will thus focus on (...) the theme of the overturning of the Copernican doctrine in an ethico-practical perspective, showing that Merleau-Ponty’s ecology can be considered a philosophical ecology ante litteram. Finally, drawing on the hypothesis proposed by historians Bonneuil and Fressoz, the essay will attempt to highlight the relevance of Merleau-Ponty’s practical thought for the debate about the Anthropocene. (shrink)

El objetivo de este artículo es hacer una reconstrucción racional del uso del examen de proporcionalidad en contextos de adjudicación judicial de derechos sociales constitucionales. Dicho trabajo de reconstrucción será desarrollado en dos pasos. En primer lugar, se tratará el interrogante referido a si el examen de proporcionalidad en su variante “por omisión” exhibe o no una estructura diferente con respecto a su, mucho más conocida e investigada, variante “por exceso”. En segundo lugar, se describirán las reglas y formas de (...) argumentación que están implícitas en el uso del examen de proporcionalidad por omisión y que componen a sus respectivos sub-exámenes de idoneidad, necesidad y proporcionalidad stricto sensu. Por último, se presentará un breve resumen a modo de conclusión. (shrink)

The purpose of this article is to make a rational reconstruction of the use of the proportionality test in contexts of judicial adjudication of constitutional social rights. This reconstruction will be developed in two stages. Firstly, I will deal with the question of whether the proportionality test in its variation by omission (that is, in cases of positive rights) exhibits or not a different structure with respect to its (better known and developed) variation by excess (that is, in cases of (...) negative rights). Secondly, I will describe the rules and forms of argumentation implied in the use of the proportionality test by omission, which constitute its respective sub-tests of suitability, necessity and proportionality stricto sensu. Lastly, I will present a brief summary. (shrink)

It is precisely through movement that the subject inscribes itself into the world and becomes visible to others. The subject is a movement directed to the outside, that is to say, the subject is desire. Desire is the “tension” toward the “extrême dehors” that we call the world. In all of his works Maurice Merleau-Ponty reaffirms, without thematizing it, a conception of life as movement, and of body as action and desire: the human being is “a certain lack of....” In (...) other words, it is the distance between myself and the absent that drives me to move, to annul the distance through motion. Thus life is nothing but the unfinished act of moving into space and thereby creating space—the space in which we, as desire and movement, encounter both others and the world. As the act of moving is the way one appears to another, every relationship is based on appearing. In short, life is the movement that leads us towards the world and coincides with our desire to make it appear.C’est précisément par le mouvement que le sujet s’inscrit dans le monde et devient visible pour les autrui. Le sujet est un mouvement dirigé au dehors, c’est-à-dire, le sujet est désir. Le désir est la « tension » vers le « dehors extrême » que nous appelons le monde. Partout, Merleau-Ponty affirme, sans la thématiser explicitement, une conception de la vie comme mouvement, et une conception du corps comme action et désir : l’homme est « un certain manque de ». En d’autres termes, c’est la distance entre moi-même et l’absente qui me force à bouger, à annuler la distance à partir du mouvement. Donc la vie n’est rien que l’acte inachevé de bouger dans l’espace et par là la création de l’espace – l’espace dans lequel nous, comme désir et mouvement, rencontrons les autrui et le monde. Comme l’action est le moyen par lequel l’un apparait à l’autre, tous les rapports sont basés sur l’apparence. En bref, la vie est le mouvement qui nous amène vers le monde et qui coïncide avec notre désir de le faire apparaître.È attraverso il movimento che il soggetto si iscrive nel mondo e diviene visibile per l’altro. Il soggetto è un movimento in direzione del “fuori”, il che significa che il soggetto è desiderio. Il desiderio è “tensione” verso quell’“estremo fuori” che chiamiamo mondo. Ovunque Merleau-Ponty riafferma, senza tematizzarlo esplicitamente, una concezione della vita come movimento, e una concezione del corpo come azione e desiderio: l’uomo è “una certa mancanza di”. In altri termini, è la distanza tra me e l’assente che mi forza a muovermi, ad annullare la distanza tramite il movimento. Dunque la vita non è che l’atto incompiuto di questo muoversi nello spazio e di questo creare lo spazio – lo spazio nel quale noi come desiderio e movimento incontriamo gli altri e il mondo. E poiché l’azione è il mezzo attraverso cui l’uno appare all’altro, tutti i rapporti sono basati sull’apparenza, e la vita è il movimento che ci conduce verso il mondo e che coincide col nostro desiderio di farlo apparire. (shrink)

Dans cette contribution nous analysons l’interprétation de Merleau-Ponty du schéma corporel et du mouvement, en relation avec les découvertes récentes en neurosciences cognitives, afin de proposer une esquisse d’une phénoménologie du politique. Plus précisément, nous nous focaliserons, d’une part, sur le concept dynamique de schéma corporel chez Merleau-Ponty et sur sa compréhension de l’intentionnalité motrice et corporelle, ainsi que sur l’image du miroir qu’il utilise souvent, notamment dans la « Note sur Machiavel », et, d’autre part, sur la théorie des (...) neurones miroirs proposée par le neurophysiologiste Giacomo Rizzolatti sur la compréhension de la compréhension. C’est précisément la figure du miroir, et les théories pertinentes sur le réflexe et les réflexions, qui constituent la clé pour relier les études phénoménologiques du corps, du mouvement et de l’empathie avec les approches neuroscientifiques sur ces mêmes questions. Le concept de miroir se révèle comme essentiel afin de comprendre le fonctionnement des neurones miroirs ainsi que la base de l’empathie, qui doit être comprise comme compréhension et imitation incarnées. L’autre se révèle comme notre miroir. Nous fournissons ainsi, suivant à la fois les théories phénoménologiques et neuroscientifiques, la preuve qu’il existe effectivement une connexion entre phénoménologie et pensée politique, ainsi qu’une communication inter-corporelle entre moi et autrui, qui peut servir de base pour développer une théorie de l’intersubjectivité en tant qu’intentionnalité corporelle partagée, voire une introduction à une phénoménologie politique. (shrink)

Cet article prend comme point de départ de sa réflexion les défis de l’éducation dans un « univers problématique », tel qu’il est analysé par Ricœur dans un entretien accordé à Anita Hocquard en 1985. Le caractère éminemment conflictuel de la tâche éducative nous amène à discuter les notions de traditionalité, de traditions et de tradition. Il s’agit, ainsi, de réfléchir autour de la lutte pour la reconnaissance, la légitimité et l’autorité des différentes traditions dans un contexte culturel où l’héritage (...) colonialiste s’est imposé comme le modèle qui délégitime les traditions plurielles qui coexistaient et rivalisaient avec cet héritage. Enfin, nous émettons l’hypothèse que la littérature représente une manière alternative de revitaliser ces héritages silencieux, sur la base d’une brève analyse du roman L’histoire de Poncia, de l’écrivaine brésilienne Conceição Evaristo. (shrink)

Far from being haphazard, Merleau-Ponty’s 1945 essay on cinema and 1953 notes on cinema for the lectures at the Collège de France are a precursor of a genuine phenomenology of cinema. Accordingly, in this paper I shall demonstrate that a phenomenology of movement and space tacitly appears in films, since cinema is the art of motion on screen and therefore the art of intersubjectivity par excellence. Moreover, I show that Merleau-Ponty’s ontological conception of the chiasm between the visible and the (...) invisible resembles the interlacing of the “two spaces” mentioned by Noël Burch. Likewise, the interpretation of the world as the “something else” that is simultaneously present and absent in every appearance corresponds, in cinema, to Alain Bergala’s “présence in absentia” of the off-screen on the screen – i.e., to the opening up of off-screen space by means of eyeline match and characters exiting and entering the frame. I finally claim that the use both of long take and depth of field, as analysed by film theorist André Bazin, and of specific camera movements, as analysed by neuroscientist Vittorio Gallese, preserves the continuity of reality and give the impression that the film is a perceptual experience that happens within reality’s space-time continuum.Loin d’être incohérent, l’essai de 1945 de Merleau-Ponty sur le cinéma et ses notes sur le cinéma pour son cours au Collège de France en 1953 sont les précurseurs d’une vraie phénoménologie du cinéma. Dans ce texte, je démontre qu’une phénoménologie du mouvement et de l’espace apparaît tacitement dans les films puisque le cinéma est l’art du mouvement à l’écran et par conséquent l’art de l’intersubjectivité par excellence. Par ailleurs, je montre que la conception ontologique de Merleau-Ponty du chiasme entre le visible et l’invisible ressemble à l’entrelacement des « deux espaces » mentionnés par Noël Burch. De même, l’interprétation du monde comme le « quelque chose d’autre » simultanément présent et absent dans toute apparition correspond, au cinéma à la « présence in absentia » du hors champ dans le champ d’Alain Bergala – à savoir l’ouverture de l’espace du hors champ par la technique du eyeline match et des personnages qui entrent et sortent du cadre. Je soutiens enfin que l’usage à la fois du plan long et de la profondeur de champ, analysés par le théoricien du cinéma André Bazin, ainsi que de mouvements spécifiques de caméra, analysés par le neuroscientifique Vittorio Gallese, préserve la continuité de la réalité et donne l’impression que le film est une expérience perceptive qui se produit à l’intérieur du continuum de l’espace temps de la réalité.Lungi dall’essere interventi estemporanei, i saggi di Merleau-Ponty sul cinema del 1945 e le sue note sul cinema per il corso al Collège de France del 1953 sono precursori di un’autentica fenomenologia del cinema. In questo articolo intendo mostrare come nei film si delinei tacitamente una fenomenologia del movimento e dello spazio, poiché il cinema è l’arte del movimento sullo schermo e per eccellenza l’arte dell’intersoggettività. Inoltre, intendo mettere in luce come la concezione ontologica merleau-pontyana del chiasma di visibile e invisibile si accosti all’intreccio dei “due spazi” menzionati da Noël Burch. In modo analogo, considererò l’interpretazione del mondo come il “qualcos’altro” che è al contempo presente e assente in ogni apparizione come corrispondente, nel cinema, a quella che Alain Bergala definisce la presenza “in absentia” del fuori campo sullo schermo, ossia all’apertura dello spazio fuori campo per mezzo del raccordo sullo sguardo e dell’ingresso e dell’uscita dei personaggi rispetto all’inquadratura. Infine, sosterrò che tanto l’impiego del long take e della profondità di campo, descritti dal teorico del cinema André Bazin, quanto l’uso di specifici movimenti di macchina, analizzati dal neuroscienziato Vittorio Gallese, preservino la continuità del reale e forniscano l’impressione che il film sia un’esperienza percettiva che si svolge entro il continuum spazio-temporale della realtà. (shrink)

This book is the first extensive treatment of Husserl's phenomenology of time-consciousness. Nicolas de Warren uses detailed analysis of texts by Husserl, some only recently published in German, to examine Husserl's treatment of time-consciousness and its significance for his conception of subjectivity. He traces the development of Husserl's thinking on the problem of time from Franz Brentano's descriptive psychology, and situates it in the framework of his transcendental project as a whole. Particular discussions include the significance of time-consciousness for other (...) phenomenological themes: perceptual experience, the imagination, remembrance, self-consciousness, embodiment, and the consciousness of others. The result is an illuminating exploration of how and why Husserl considered the question of time-consciousness to be the most difficult, yet also the most central, of all the challenges facing his unique philosophical enterprise"--Provided by publisher. (shrink)

Beginning with the relation between the question of Nature and the status of philosophy, this essay interprets the theme of the mirror through the chiasm between multiplicity and thought. This relation is not substantial dualism’s relation of the subject with the object, but rather, following the image used by Merleau-Ponty, it is like the relation between two mirrors facing each other, thus suggesting that the “subject” herself is a multiplicity. From thence, drawing inspiration from this quote in Eye and Mind, (...) “the Cartesian does not see himself in the mirror”, I formulate both the problem of the body and the question of intersubjectivity as a field of individuation for all possible forms of subjectivity. Following this theme, the essay retraces the use of the mirror in the Note on Machiavelli. Finally, given that the theme of subjectivity as a multiplicity is related to the theme of corporeality, the essay ends with an analysis of the idea of the body-mirror which, from an intersubjective point of view, becomes an expressive relation in which each body is mirror and expression of the whole universe, thus unlocking an existential monadology. (shrink)

La teoría del derecho de Robert Alexy. Análisis y crítica es un libro escrito por el profesor Jan-R. Sieckmann, de la Universidad Friedrich-Alexander de Erlangen-Nürnberg, y publicado en la prestigiosa serie de teoría jurídica y filosofía del derecho de la editorial Universidad Externado de Colombia. El libro sistematiza un conjunto de trabajos que tratan sobre la conocida teoría del derecho...

Este trabajo busca responder al siguiente interrogante: ¿es posible resolver confl ictos entre normas constitucionales que disponen derechos fundamentales sin necesidad de ponderar? Para ello expondremos la teoría que, para los casos de confl ictos constitucionales de derechos, propone reconstruir sistemas normativos. Esta teoría está representada en los trabajos de Moreso, Mendonca y Martínez Zorrilla y se presenta como una alternativa a la ponderación. Concluiremos que, si bien esta teoría puede resultar un buen complemento a la hora de formalizar las (...) decisiones judiciales sobre asuntos constitucionales, no puede reemplazar de plano a la ponderación, pues ésta siempre subyacería latente. Ello puede vislumbrarse con claridad en los casos donde derechos sociales fundamentales pretenden validez, en cuyo contexto la ponderación se presenta como algo conceptualmente necesario. (shrink)

Herbert Lionel Adolphus Hart was born in Yorkshire in 1907 to second generation Jewish immigrants. Having won a scholarship to Oxford University, he went on to become the most famous legal philosopher of the twentieth century. From 1932-40 H.L.A Hart practised as a barrister in London. He was pronounced physically unfit for military service in 1940, and was recruited by MI5, where he worked until 1945. During his time at the Bar he had continued to study philosophy and at M15 (...) his interest was further stimulated by his philosopher colleagues in M16, Stuart Hampshire and Gilbert Ryle. After the war, Hart returned to Oxford to take up a philosophy fellowship, later to become Professor of Jurisprudence. H.L.A Hart single-handedly reinvented the philosophy of law and influenced the nation's thinking in the 1960s on abortion, the legalization of homosexuality, and on capital punishment. Hart's approach to legal philosophy was at once disarmingly simple and breathtakingly ambitious, combining as it did the insights of Austin and Bentham and the new linguistic philosophy of J.L. Austin and Ludwig Wittgenstein. He sought to elucidate a concept of law which would be of relevance to all forms of law, wherever or whenever they arose: his bestselling book, The Concept of Law, has sold tens of thousands of copies worldwide. In 1941, he married Jenifer Williams (a high-ranking civil servant, later an Oxford academic) with whom he had four children. Their relationship was an enduring if unconventional one. In the early 1950s, Jenifer was rumoured to be having a long-standing affair with Isaiah Berlin, one of Hart's closest friends. She was also, falsely, accused by the Sunday Times of having been a Russian spy, an allegation which was all the more scandalous given Hart's position at MI5 during the War. Nicola Lacey draws on Hart's previously unpublished diaries and letters to reveal a complex inner life. Outwardly successful, Hart was in fact tormented by doubts about his intellectual abilities, his sexual identity and his capacity to form close relationships. Her biography also sheds fascinating light on the origins of his ideas, and assesses his overall contribution. Above all, it chronicles of a life which had a depth ands impact far greater than many of Hart's readers have realized. (shrink)

The empirical study of belief is emerging at a rapid clip, uniting work from all corners of cognitive science. Reliance on belief in understanding and predicting behavior is widespread. Examples can be found, inter alia, in the placebo, attribution theory, theory of mind, and comparative psychological literatures. Research on belief also provides evidence for robust generalizations, including about how we fix, store, and change our beliefs. Evidence supports the existence of a Spinozan system of belief fixation: one that is automatic (...) and independent of belief rejection. Independent research supports the existence of a system of fragmented belief storage: one that relies on large numbers of causally isolated, context-sensitive stores of belief in memory. Finally, empirical and observational data support at least two systems of belief change. One system adheres, mostly, to epistemological norms of updating; the other, the psychological immune system, functions to guard our most centrally held beliefs from potential inconsistency with newly formed beliefs. Refining our under- standing of these systems can shed light on pressing real-world issues, such as how fake news, propaganda, and brainwashing exploit our psychology of belief, and how best to construct our modern informational world. (shrink)

We aim to do two things in this article. On the positive end, our goal is to explain how some seemingly incompatible aspects of belief live together, by presenting distinct mechanistic explanations of each of them: in particular we want to show how belief can be discerning, credulous, rational, and irrational. After clarifying our positive view, we take aim at some competitor views in the second half of the paper, particularly offering critiques of epistemic vigilance and social marketplace accounts of (...) belief. We conclude by inviting proponents to provide an architecture for belief that can be tested against existing models. (shrink)

Our discussion of the commentaries begins, at the evolutionary level, with issues raised by our account of the evolution of morality in terms of partner-choice mutualism. We then turn to the cognitive level and the characterization and workings of fairness. In a final section, we discuss the degree to which our fairness-based approach to morality extends to norms that are commonly considered moral even though they are distinct from fairness.

This article defends a relational account of personhood. I argue that the structure of personhood consists of dyadic relations between persons who can wrong or be wronged by one another, even if some of them lack moral competence. I draw on recent work on directed duties to outline the structure of moral communities of persons. The upshot is that we can construct an inclusive theory of personhood that can accommodate nonhuman persons based on shared community membership. I argue that, once (...) we unpack the internal relation between directed duties, moral status, and flourishing, relations can ground personhood and include nonhuman animals. (shrink)

This paper offers a logico-algebraic investigation of AGM belief revision based on the logic of paradox ( \(\mathrm {LP}\) ). First, we define a concrete belief revision operator for \(\mathrm {LP}\), proving that it satisfies a generalised version of the traditional AGM postulates. Moreover, we investigate to what extent the Levi and Harper identities, in their classical formulation, can be applied to a paraconsistent account of revision. We show that a generalised Levi-type identity still yields paraconsistent-based revisions that are fully (...) compatible with the AGM postulates. The main outcome is that, once the classical AGM framework is lifted up to an appropriate level of generality, it still appears as a regulative ideal for treating of paraconsistent-based epistemic operators. (shrink)

Most people believe that suffering is intrinsically bad. In conjunction with facts about our world and plausible moral principles, this yields a pro tanto obligation to reduce suffering. This is the intuitive starting point for the moral argument in favor of interventions to prevent wild animal suffering. If we accept the moral principle that we ought, pro tanto, to reduce the suffering of all sentient creatures, and we recognize the prevalence of suffering in the wild, then we seem committed to (...) the existence of such a pro tanto obligation. Of course, competing values such as the aesthetic, scientific or moral values of species, biodiversity, naturalness or wildness, might be relevant to the all-things-considered case for or against intervention. Still, many argue that, even if we were to give some weight to such values, no plausible theory could resist the conclusion that WAS is overridingly important. This article is concerned with large-scale interventions to prevent WAS and their tractability and the deep epistemic problem they raise. We concede that suffering gives us a reason to prevent it where it occurs, but we argue that the nature of ecosystems leaves us with no reason to predict that interventions would reduce, rather than exacerbate, suffering. We consider two interventions, based on gene editing technology, proposed as holding promise to prevent WAS; raise epistemic concerns about them; discuss their potential moral costs; and conclude by proposing a way forward: to justify interventions to prevent WAS, we need to develop models that predict the effects of interventions on biodiversity, ecosystem functioning, and animals’ well-being. (shrink)

Malebranche's Dialogues on Metaphysics and on Religion is in many ways the best introduction to his thought, and provides the most systematic exposition of his philosophy as a whole. In it, he presents clear and comprehensive statements of his two best-known contributions to metaphysics and epistemology, namely, the doctrines of occasionalism and vision in God; he also states his views on such central issues as self-knowledge, the existence of the external world and the problem of theodicy. His skilful handling of (...) the dialogue form enables the reader to see how he responds to objections made to his earlier work The Search after Truth. This edition presents a translation of the text which is clear, readable and more accurate than any of its predecessors, together with an introduction that analyses Malebranche's central teachings and explains the importance of the Dialogues in the context of seventeenth-century philosophy. (shrink)

DNA helicases are a class of molecular motors that catalyze processive unwinding of double stranded DNA. In spite of much study, we know relatively little about the mechanisms by which these enzymes carry out the function for which they are named. Most current views are based on inferences from crystal structures. A prominent view is that the canonical ATPase motor exerts a force on the ssDNA resulting in “pulling” the duplex across a “pin” or “wedge” in the enzyme leading to (...) a mechanical separation of the two DNA strands. In such models, DNA base pair separation is tightly coupled to ssDNA translocation of the motors. However, recent studies of the Escherichia coli RecBCD helicase suggest an alternative model in which DNA base pair melting and ssDNA translocation occur separately. In this view, the enzyme‐DNA binding free energy is used to melt multiple DNA base pairs in an ATP‐independent manner, followed by ATP‐dependent translocation of the canonical motors along the newly formed ssDNA tracks. Repetition of these two steps results in processive DNA unwinding. We summarize recent evidence suggesting this mechanism for RecBCD helicase action. (shrink)

El objetivo del presente estudio fue analizar las propiedades psicométricas de la ENCAO en trabajadores de una empresa privada del sector de hidrocarburos en Lima Metropolitana. Para esto, se evaluó a una muestra de 384 participantes, 64 % mujeres y 36 % hombres, con edades entre los 19 y los 56 años. Como evidencias de validez de la estructura interna del instrumento, se realizó un análisis factorial exploratorio y un análisis factorial confirmatorio, donde se encontró una estructra de cuatro factores (...) relacionados con los 21 ítems de la escala, los cuales explicaron el 60.33 % de la varianza total y obtuvieron adecuados índices de bondad de ajuste. Como fuente de validez externa se obtuvieron correlaciones moderadas con la variable satisfacción laboral. Los coeficientes alfa de Cronbach de los cuatro factores oscilaron entre.60 y.84. Se concluye que la ENCAO y sus puntuaciones derivadas son una medida válida y fiable para medir el aprendizaje organizacional en el sector laboral evaluado.Palabras clave: aprendizaje organizacional; validez; confiabilidad; análisis factorial. Psychometric properties of the Organizational-Learning Levels and Conditions Scale in employees of a Peruvian private companyThe objective of the present study was to analyze the psychometric properties of the ENCAO in employees of a private company of the hydrocarbon sector in Metropolitan Lima. A sample of 384 participants was evaluated, of whom 64 % were women and 36% men, aged between 19 and 56 years. As evidences of validity related to the internal structure, an exploratory factorial analysis and a confirmatory factorial analysis were carried out, resulting in a structure of four related factors with the 21 items on the scale that explained 60.33 % of the total variance and with adequate goodness of fit indexes. As a source of external validity, moderate correlations were obtained with the variable Job Satisfaction. The Cronbach alpha coefficients of the four factors obtained ranged between.60 and.84. It is concluded that the ENCAO and its derived scores are a valid and reliable measure to measure organizational learning in the evaluated labor sector.Key words: organizational learning; validity; reliability; factorial analysis. Propriedades psicométricas da Escala de Níveis e Condições de Aprendizagem Organizacional em trabalhadores de uma empresa privada peruanaResumoO objetivo do presente estudo foi analisar as propriedades psicométricas da ENCAO em trabalhadores de uma empresa privada do setor de hidrocarbonetos na região metropolitana de Lima, no Peru. Para isso, avaliou-se uma amostra de 384 participantes, 64 % mulheres e 36 % homens, com idades compreendidas entre 19 e 56 anos. Como evidências de validade relacionada à estrutura interna, realizou-se uma análise fatorial exploratória e uma análise fatorial confirmatória com as quais foi encontrada uma estrutura de quatro fatores relacionados com os 21 itens da escala, os quais explicaram o 60.33 % da variância total e obtiveram adequados índices de bondade de ajuste. Como fonte de validade externa foram obtidas correlações moderadas com a variável satisfação laboral. Os coeficientes alfa de Cronbach dos quatro fatores oscilaram entre.60 e.84. Conclui-se que a ENCAO e suas pontuações derivadas são uma medida válida e fiável para medir a aprendizagem organizacional no setor laboral avaliado.Palavras-chave: aprendizagem organizacional; validade; confiabilidade; análise fatorial. (shrink)

F. Enriques and G. de Santillana have begun in collaboration the composition of a general history of scientific thought. The first volume of this work, which has been recently published, is concerned with the science of antiquity,1 and to a large extent covers the same ground as the history of ancient philosophy, as the frontiers of philosophy and natural science, at any rate until the time of Aristotle, were not yet clearly differentiated. But the two historians are interested in bringing (...) into prominence a great many problems and personalities that the history of philosophy generally leaves on one side, although they help to complete and vivify the picture of the mentality of the ancients. Mathematics, medicine, geography, astronomy, applied mechanics, and physics, in short all the particular scientific studies that were just beginning to detach themselves from the parent trunk of general philosophy are studied by the authors in their individual developments and through the personalities of their cultivators. The explanations are clear and simple and can be followed even by readers unversed in science; the information is at first hand and is supplemented by a careful discussion of sources. The scientific questions are not isolated from the historical setting of the civilization of antiquity, but are shown in relation to matters of philosophy, religion, art, and moral and political life. The bibliography, intended for the more purely scientific and technical departments of philosophy, forms a very useful and timely completion of the bibliography of philosophic thought in general. (shrink)

About a year ago some important philosophical works were published in Italy which, both in the agreement and in the divergence of the trends they indicate, may be useful for characterizing the present situation of Italian philosophy. I think it opportune, therefore, for the information of the English reader, to give a fuller notice of these books than usual. One of them is by Ugo Spirito, La vita come amore , with the subtitle “The downfall of Christian civilization ”. Ugo (...) Spirito, who was one of the most intelligent and restless pupils of Giovanni Gentile, announced his secession from idealism in 1937.In that year he published a book entitled La vita come ricerca , in which, as sole alternative to idealistic philosophy, henceforth considered untenable, he pointed to a philosophy of never concluded enquiry, which, while positing numerous problems, never solves them. The intention of the book was to conclude in the impossibility of philosophy as “system” or as “metaphysics”, on the supposition that all the possibilities of metaphysics had been exhausted in the course of its historical development, culminating in Gentile. In a certain sense this presupposition remains in the book now under examination; but here it is a question of defining positively the way that philosophy, and with it human life, ought to take, which is, according to Spirito, the way of love. (shrink)

About a year ago some important philosophical works were published in Italy which, both in the agreement and in the divergence of the trends they indicate, may be useful for characterizing the present situation of Italian philosophy. I think it opportune, therefore, for the information of the English reader, to give a fuller notice of these books than usual. One of them is by Ugo Spirito, La vita come amore, with the subtitle “The downfall of Christian civilization ”. Ugo Spirito, (...) who was one of the most intelligent and restless pupils of Giovanni Gentile, announced his secession from idealism in 1937.In that year he published a book entitled La vita come ricerca, in which, as sole alternative to idealistic philosophy, henceforth considered untenable, he pointed to a philosophy of never concluded enquiry, which, while positing numerous problems, never solves them. The intention of the book was to conclude in the impossibility of philosophy as “system” or as “metaphysics”, on the supposition that all the possibilities of metaphysics had been exhausted in the course of its historical development, culminating in Gentile. In a certain sense this presupposition remains in the book now under examination; but here it is a question of defining positively the way that philosophy, and with it human life, ought to take, which is, according to Spirito, the way of love. (shrink)

In the series Collezione di Filosofia published by Taylor of Turin since 1947, some of the most significant works on Italian existentialism have appeared. The series was inaugurated by two books by the writer of this article: Introduzione all esistenzialismo, second edition, 1947 ; and Filosofia religione scienza, 1947. These were followed by Pietro Chiodi, L'esistenzialismo di Heidegger, 1947; Armando Vedaldi, Essere gli altri, 1948; Uberto Scarpelli, Esistenzialismo e marxismo, 1949; Enzo Paci, II nulla e il problema dell'uomo, 1950; Luigi (...) Pareyson, Esistenza e persona, 1950; and Armando Vedaldi, Struttura della proprietà, 1951. (shrink)

L'ŒIL, Observatoire d'Ethique Interculturelle de Lyon, a pour objectif de préserver la dimension éthique de notre société démocratique et pluraliste dans son approche de l'homme. De nouveaux savoirs et techniques, le dynamisme de la recherche scientifique, les forces du marché, le souci de juste allocation des ressources, ainsi que les demandes de la société, mettent les acteurs des systèmes de santé dans des situations confuses. Cet ouvrage est le premier témoignage des rencontres et des recherches décidées par ces auteurs venus (...) d'horizons divers, engagés dans l'ensemble du monde francophone à partir de Lyon où se sont tenues les Premières Journées internationales francophones d'Ethique interculturelle, en 2004. Pour les auteurs de cet ouvrage, l'humanité peut mieux se constituer en s'ouvrant sur le différent, sur le multiple. Par regards croisés, ils questionnent la place relative du progrès, abandonnant le mythe simpliste selon lequel seul le progrès techno-économique entraîne les progrès sociaux, politiques et moraux... Au contraire, ils adoptent les principes d'incertitude et de complexité. Ils s'interrogent sur l'éthique interculturelle résultant d'une interaction à géométrie variable entre nos appartenances à différents groupes humains - culturels, sociaux, professionnels... sur le bon usage de la vie qui peut présupposer d'avoir en tête un archétype de la vie humaine, une vie exprimée dans sa plénitude. Certaines cultures ont exalté le héros, le chevalier ou le saint, avant de mettre en avant l'homme engagé ou l'entrepreneur accompli. Ils partagent la conviction que l'univers, la vie en général et la vie humaine en particulier ne sont pas des réalités monolithiques, mais résultent de l'interaction entre des polarités apparemment opposées, mais complémentaires. En effet, chaque être humain résulte des relations tissées avec l'Autre, s'enrichissant personnellement à travers chacune d'entre elles, s'ouvrant ainsi progressivement à toute l'humanité dans sa diversité. Nous construisons notre singularité en fonction de notre ouverture sur l'universel. Ce livre multidisciplinaire intéressera médecins et autres soignants, philosophes, spécialistes des sciences humaines et de l'éducation, des sciences exactes, voire responsables politiques. (shrink)

During the thirteenth century, Aristotelian hylomorphism became the cornerstone of scholastic natural philosophy. However, this theory was fragmented into a plurality of interpretations and reformulations, sparking a rich philosophical debate. This article focuses on Robert Grosseteste (d. 1253), one of the earliest Latin philosophers to directly engage with Aristotle’s natural philosophy. Specifically, it delves into Grosseteste’s perspective on hylomorphism, emphasizing two controversial doctrines that characterized British scholasticism in the late thirteenth century: universal hylomorphism and formal pluralism. The former claims that (...) all substances, whether bodily or spiritual, are hylomorphic compounds, that is, they are made of matter and form. Formal pluralism, in turn, maintains that hylomorphic substances possess more than one substantial form simultaneously. After a brief introduction, the paper proceeds, first, to examine the type of hylomorphism endorsed by Grosseteste, shedding light on an obscure passage that seems to suggest universal hylomorphism. Second, the examination expands on Grosseteste’s theory of bodily form and emphasizes the apparent contradiction of this theory with universal hylomorphism. The discussion then turns to Grosseteste’s endorsement of formal pluralism and the functionality he envisioned being expressed by the bodily form. Finally, the paper draws conclusions about Grosseteste’s revised hylomorphic account. (shrink)

In this article we argue that the social value of health research should be conceptualized as a function of both the expected benefits of the research and the priority that the beneficiaries deserve. People deserve greater priority the worse off they are. This conception of social value can be applied for at least two important purposes: in health research priority setting when research funders, policy-makers, or researchers decide between alternative research projects; and in evaluating the ethics of proposed research proposals (...) when research ethics committees assess whether the social value of the research is sufficient to justify the risks and burdens to research participants and others. In assessing how far a proposed research project will advance the interests of people who are more disadvantaged, research priority setters and RECs should examine the diseases that the research targets and the type of research. Just as certain diseases impose a greater burden on people who are more disadvantaged, so certain types of intervention and forms of research are more likely to benefit people who are more disadvantaged. We outline which populations are likely to be representative of the global worst off and identify what types of health research, and which disease categories, are priorities for these populations. (shrink)

In order to describe the logic of morality, "contractualist" philosophers have studied how individuals behave when they choose to follow their moral intuitions. These individuals, contractualists note, often act as if they have bargained and thus reached an agreement with others about how to distribute the benefits and burdens of mutual cooperation. Using this observation, such philosophers argue that the purpose of morality is to maximize the benefits of human interaction. The resulting "contract" analogy is both insightful and puzzling. On (...) one hand, it captures the pattern of moral intuitions, thus answering questions about human cooperation: why do humans cooperate? Why should the distribution of benefits be proportionate to each person's contribution? Why should the punishment be proportionate to the crime? Why should the rights be proportionate to the duties? On the other hand, the analogy provides a mere as-if explanation for human cooperation, saying that cooperation is "as if" people have passed a contract-but since they didn't, why should it be so? To evolutionary thinkers, the puzzle of the missing contract is immediately reminiscent of the puzzle of the missing "designer" of life-forms, a puzzle that Darwin's theory of natural selection essentially resolved. Evolutionary and contractualist theory originally intersected at the work of philosophers John Rawls and David Gauthier, who argued that moral judgments are based on a sense of fairness that has been naturally selected. In this book, Nicolas Baumard further explores the theory that morality was originally an adaptation to the biological market of cooperation, an arena in which individuals competed to be selected for cooperative interactions. In this environment, Baumard suggests, the best strategy was to treat others with impartiality and to share the costs and benefits of cooperation in a fair way, so that those who offered less than others were left out of cooperation while those who offered more were exploited by their partners. It is with this evolutionary approach that Baumard ultimately accounts for the specific structure of human morality. (shrink)

La philosophie hegelienne de la nature est le lieu singulier ou convergent la conscience scientifique moderne et la metaphysique pour fusionner en un moment inedit dans l'histoire de la pensee. Car nous opposons toujours d'une certaine maniere "theorie scientifique" et "discours philosophique", il nous est impossible de saisir la nature de la pensee de Hegel. L'auteur nous livre une interpretation de la mecanique de l'Encyclopedie des sciences philosophiques (1830) qui degage la pensee de Hegel des reductions kantienne et romantique. L'enracinement (...) du discours hegelien dans la conscience scientifique moderne est a la mesure des tensions qu'il entretient avec la science des modernes. La critique qu'opere Hegel de celle-ci n'est comprehensible qu'au regard de sa lecture de la Physique d'Aristote comme modele accompli du rapport entre philosophie et science empirique. Loin de se contenter d'une critique des sciences de son temps, Hegel nous engage dans la voie d'une theorie explicative du mouvement. (shrink)

Urban animals can benefit from living in cities, but this also makes them vulnerable as they increasingly depend on the advantages of urban life. This article has two aims. First, I provide a detailed analysis of the concept of captivity and explain why it matters to nonhuman animals—because and insofar as many of them have a (non-substitutable) interest in freedom. Second, I defend a surprising implication of the account—pushing the boundaries of the concept while the boundaries of cities and human (...) activities expand. I argue for the existence of the neglected problem of pervasive captivity, of which urban wildlife is an illustration. Many urban animals are confined, controlled and dependent, therefore often captive of expanding urban areas. While I argue that captivity per se is value-neutral, I draw the ethical and policy implications of harmful pervasive captivity. (shrink)

Can animals be agents? Do they want to be free? Can they have meaningful lives? If so, should we change the way we treat them? This paper offers an account of animal agency and of two continuums: between human and nonhuman agency, and between wildness and captivity. It describes how a wide range of human activities impede on animals’ freedom and argues that, in doing so, we deprive a wide range of animals of opportunities to exercise their agency in ways (...) that can give meaning to their lives. (shrink)

For decades, liberal democracy has been extolled as the best system of governance to have emerged out of the long experience of history. Today, such a confident assertion is far from self-evident. Democracy, in crisis across the West, must prove itself. This highly timely volume is both a conceptual and practical guide of impressive scope to the challenges of good governance as the world continues to undergo profound transformation in the coming decades.

World food production is facing exorbitant challenges like climate change, use of resources, population growth, and dietary changes. These, in turn, raise major ethical and political questions, such as how to uphold the right to adequate nutrition, or the right to enact a gastronomic culture and to preserve the conditions to do so. Proposals for utopic solutions vary from vertical farming and lab meat to diets filled with the most fanciful insects and seaweeds. Common to all proposals is a polarized (...) understanding of food and diets, famously captured by Warren Belasco in the contraposition between technological fixes and anthropological fixes. According to the first, technology will deliver clean, just, pleasurable, affordable food; future generations will not need to adjust much of their dietary cultures. According to the second, future generations should dramatically change their dietary habits (what they eat and how they eat it) to achieve a sustainable diet. The two fixes found remarkably distinct perspectives over dietary politics and the ethics of food production and consumption. In this paper we argue that such polarized thinking rests on a misrepresentation of the ontological status of food, which in turn affects the underlying ethical and political issues. Food is a socially constructed object that draws in specific ways on habits, norms, traditions, geographical, and climatic conditions. Although this thesis seems somewhat obvious, its consequences on the ethical and political perspectives on the future of food have not been derived properly. After introducing the issue at stake (¤1), we point out the polarities that characterize food utopias (¤2) and their ontological faults (¤3). We hence suggest that a socio-ontological analysis of food can better deliver the principles for a foundation of food utopias (¤4). (shrink)

Alvin Plantinga defends Theological Compatibilism (TC) and Essential- ism about property possession (E). TC is the claim that human freedom to act otherwise and God’s essential omniscience are compatible, while E is the claim that every individual entity whatsoever has a modal profile consisting in having both essential and accidental properties. I purport to show that, if E is assumed in the argument for TC, then the latter leads to a very puzzling upshot. I also intend to show that, even (...) if TC is suitably fixed in order to avoid that upshot, TC is still unconvincing in that it merges into one the de re and the de dicto rendering of ‘human freedom to act otherwise’; I end up by briefly sketching why the two renderings should instead be kept well apart. (shrink)