In de Ronde and Massri it was argued against the orthodox definition of quantum entanglement in terms of pure and separable states. In this paper we attempt to discuss how the logos categorical approach to quantum mechanics is able to provide an objective formal account of the notion of entanglement—completely independent of both purity and separability—in terms of the potential coding of intensive relations and effective relations. We will show how our novel redefinition allows us to provide an anschaulich (...) content to the notion of entanglement, erasing in this way the “spookiness” still present within its orthodox understanding in terms of space-time separated collapse particles. (shrink)

In this paper we present a new categorical approach which attempts to provide an original understanding of QM. Our logos categorical approach attempts to consider the main features of the quantum formalism as the standpoint to develop a conceptual representation that explains what the theory is really talking about —rather than as problems that need to be bypassed in order to allow a restoration of a classical “common sense” understanding of what there is. In particular, we discuss a solution to (...) Kochen-Specker contextuality through the generalization of the meaning of global valuation. This idea has been already addressed by the so called topos approach to QM —originally proposed by Isham, Butterfiled and D ̈oring— in terms of sieve-valued valuations. The logos approach to QM presents a different solution in terms of the notion of intensive valuation. This new solution stresses an ontological reading of the quantum formalism and the need to restore an objective conceptual representation and understanding of quantum physical reality. (shrink)

In this paper we attempt to discuss what has Kochen-Specker theorem to say about physical invariance and quantum individuality. In particular, we will discuss the impossibility of making reference to objective physical properties within the orthodox formalism of quantum mechanics. Through an analysis of the meaning of physical invariance and quantum contextuality we will derive a Corollary to KS theorem that proves that a vector in Hilbert space cannot be interpreted coherently as an object possessing physical properties. As a consequence, (...) the notion of quantum object can be only defined in terms of nomological properties. We conclude the paper by analyzing the consequences of this Corollary to KS theorem for the ongoing debate about quantum individuality. (shrink)

We argue that the notion of pure sate within Standard Quantum Mechanics is presently applied within the specialized literature in relation to two mutually inconsistent definitions. While the first provides a basis-dependent definition which makes reference to the certain prediction of measurement outcomes, the latter provides a purely abstract invariant definition which lacks operational content. In this work we derive a theorem which exposes the serious inconsistencies existent within these two incompatible definitions of purity.

In this paper we derive a theorem which proves that the physical interpretation implied by the first postulate of quantum mechanics is inconsistent with the orthodox formalism. In order to expose this inconsistency we will analyze how the concept of ‘physical system’ is built within classical theories through the notion of invariance and explain in what sense a vector in Hilbert space is not capable of fulfilling these same mathematical conditions. Through an analysis of the mathematical formalism we derive a (...) No Dynamical Invariance theorem which proves that, contrary to what is claimed in the first postulate, a vector in Hilbert space cannot be interpreted coherently as the state of a physical system. We conclude the paper by analyzing the consequences of the NDI theorem with respect to several ongoing debates in QM. (shrink)

In this paper we consider the notion of quantum entanglement from the perspective of the logos categorical approach [26, 27]. Firstly, we will argue that the widespread distinctions, on the one hand, between pure states and mixed states, and on the other, between separable states and entangled states, are completely superfluous when considering the orthodox mathematical formalism of QM. We will then argue that the introduction of these distinctions within the theory of quanta is due to another two completely unjustified (...) metaphysical presuppositions, namely, the idea that there is a “collapse” of quantum states when being measured and the idea that QM talks about “elementary particles”. At distance from these distinctions and taking the logos approach as a standpoint, we will propose an objective formal account of the notion of entanglement in terms of potential coding which introduces the necessary distinction between intensive relations and effective relations. We will also discuss how this new definition of entanglement provides an anschaulich content to this —supposedly “spooky”— quantum relational feature. (shrink)

In this paper we attempt to consider quantum superpositions from the perspective of the logos categorical approach presented in [26]. We will argue that our approach allows us not only to better visualize the structural features of quantum superpositions providing an anschaulich content to all terms, but also to restore —through the intensive valuation of graphs and the notion of immanent power— an objective representation of what QM is really talking about. In particular, we will discuss how superpositions relate to (...) some of the main features of the theory of quanta, namely, contextuality, paraconsistency, probability and measurement. (shrink)

In this paper we we will argue against the orthodox definition of quantum entanglement which has been implicitly grounded on several widespread presuppositions which have no relation whatsoever to the formalism of QM. We will show how these presuppositions have been introduced through a naive interpretation of the quantum mathematical structure which assumes dogmatically that the theory talks about "small particles" represented by pure states which suddenly "collapse" when a measurement takes place. In the second part of this paper we (...) will present a non-collapse approach to QM which makes no use whatsoever of particle metaphysics, escaping the need to make reference to space-time separability or the restriction to certain predictions of definite valued binary properties. Our paper ends up concluding the essential need to redefine the notion of quantum entanglement, at least in the cases of: i) non-collapse interpretations of QM; or, ii) any other interpretation which abandons the idea that QM makes reference to "small particles". (shrink)

In this paper we address a deeply interesting debate that took place at the end of the last millennia between David Mermin, Adan Cabello and Michiel Seevinck, regarding the meaning of relationalism within quantum theory. In a series of papers, Mermin proposed an interpretation in which quantum correlations were considered as elements of physical reality. Unfortunately, the very young relational proposal by Mermin was too soon tackled by specially suited no-go theorems designed by Cabello and Seevinck. In this work we (...) attempt to reconsider Mermin's program from the viewpoint of the Logos Categorical Approach to QM. Following Mermin's original proposal, we will provide a redefinition of quantum relation which not only can be understood as a preexistent element of physical reality but is also capable to escape Cabello’s and Seevinck's no-go-theorems. In order to show explicitly that our notion of ontological quantum relation is safe from no-go theorems we will derive a non-contextuality theorem. We end the paper with a discussion regarding the physical meaning of quantum relationalism. (shrink)

In the literature on enculturation—the thesis according to which higher cognitive capacities result from transformations in the brain driven by culture—numerical cognition is often cited as an example. A consequence of the enculturation account for numerical cognition is that individuals cannot acquire numerical competence if a symbolic system for numbers is not available in their cultural environment. This poses a problem for the explanation of the historical origins of numerical concepts and symbols. When a numeral system had not been created (...) yet, people did not have the opportunity to acquire number concepts. But, if people did not have number concepts, how could they ever create a symbolic system for numbers? Here I propose an account of the invention of symbolic systems for numbers by anumeric people in the remote past that is compatible with the enculturation thesis. I suggest that symbols for numbers and number concepts may have emerged at the same time through the re-semantification of words whose meanings were originally non-numerical. (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)

Recent breakthroughs in stem cell differentiation and reprogramming suggest that functional human gametes could soon be created in vitro. While the ethical debate on the uses of in vitro generated gametes (IVG) was originally constrained by the fact that they could be derived only from embryonic stem cell lines, the advent of somatic cell reprogramming, with the possibility to easily derive human induced pluripotent stem cells from any individual, affords now a major leap in the feasibility of IVG derivation and (...) in the scope of their potential applications. In this paper we develop an ethical framework, rooted in recent scientific evidence, to support a robust experimental pipeline that could enable the first-in-human use of IVG. We then apply this framework to the following objectives: (1) a clarification of the genetic parenting options afforded by IVG, along with their ethical underpinnings; (2) a defence of the use of IVG to remedy infertility, broadening their scope to same-sex couples; (3) an assessment of the most far-reaching implications of IVG for multiplex parenting. These include, first, the liberation of parenting roles from the constraints of biological generations in vivo, allowing multiple individuals to engage in genetic parenting together, thus blurring the distinction between biological and social generations. Second, we discuss the conflation of IVG with sequencing technology and its implications for the possibility that prospective parents may choose among a hitherto unprecedented number of potential children. In view of these perspectives, we argue that, contrary to the exhausted paradigm according to which society lags behind science, IVG may represent instead a salient and most visible instance where biotechnological ingenuity could be used in pursuit of social experimentation. (shrink)

Neste artigo apresentamos, de forma concisa e em português, alguns elementos-chave dos principais debates contemporâneos na filosofia da memória. Nosso principal objetivo é tornar essas discussões mais acessíveis aos leitores de língua portuguesa, fornecendo uma atualização importante para esforços anteriores (Sant’Anna & Michaelian, 2019a). Começamos introduzindo a noção de viagem no tempo mental, a qual estabelece a base empírica para a metodologia empregada em trabalhos recentes, antes de apresentar dois debates centrais. Primeiro, o debate entre causalistas e simulacionistas sobre a (...) teoria da lembrança filosoficamente correta (§2). Segundo, o debate entre continuístas e descontinuístas sobre a relação entre lembrança episódica e certas formas de imaginação (em particular, o pensamento episódico acerca do futuro) (§3). Na segunda parte do artigo, apresentamos e exploramos dois tópicos de discussão crescente: a natureza do sentimento de passado característico da memória episódica (§4) e questões de meta-nível relativas ao próprio caráter das controvérsias exploradas na primeira parte do artigo (§5). (shrink)

In this paper, we argue that lesbian couples who wish to have children who are genetically related to both of them should be allowed access to mitochondrial replacement techniques. First, we provide a brief explanation of mitochondrial diseases and MRTs. We then present the reasons why MRTs are not, by nature, therapeutic. The upshot of the view that MRTs are non-therapeutic techniques is that their therapeutic potential cannot be invoked for restricting their use only to those cases where a mitochondrial (...) DNA disease could be ‘cured’. We then argue that a positive case for MRTs is justified by an appeal to reproductive freedom, and that the criteria to access these techniques should hence be extended to include lesbian couples who wish to share genetic parenthood. Finally, we consider a potential objection to our argument: that the desire to have genetically related kin is not a morally sufficient reason to allow lesbian couples to access MRTs. (shrink)

This paper examines whether there are moral differences between the mitochondrial replacement techniques that have been recently developed in order to help women afflicted by mitochondrial DNA diseases to have genetically related children absent such conditions: maternal spindle transfer and pronuclear transfer. Firstly, it examines whether there is a moral difference between MST and PNT in terms of the divide between somatic interventions and germline interventions. Secondly, it considers whether PNT and MST are morally distinct under a therapy/creation optic. Finally, (...) it investigates whether there is a moral difference between MST and PNT from a human embryo destruction point of view. I conclude, contra recent arguments, that regarding the first two points there is no moral differences between PNT and MST; and that regarding the third one MST is morally preferable to PNT, but only if we hold a gradualist account of the moral value of human embryos where zygotes have slight moral value. (shrink)

Monitoring systems have recently arisen to verify compliance with corporate codes of conduct for labor. This article places codes in the context of broader debates on global governance and argues for an empowered participatory approach to international labor standards focusing on enabling rights. Based on ethnographic research in Mexico and Guatemala on the implementation of codes in the apparel sector and their use in cross-border organizing campaigns, it explores the effect of monitoring on worker empowerment and working conditions in global (...) factories. The analysis highlights institutional designs and political strategies capable of contributing to the protection of international labor rights. (shrink)

Anti-exceptionalists about logic claim that logical methodology is not different from scientific methodology when it comes to theory choice. Two anti-exceptionalist accounts of theory choice in logic are abductivism and predictivism. These accounts have in common reliance on pre-theoretical logical intuitions for the assessment of candidate logical theories. In this paper, I investigate whether intuitions can provide what abductivism and predictivism want from them and conclude that they do not. As an alternative to these approaches, I propose a Carnapian view (...) on logical theorizing according to which logical theories do not simply account for pre-theoretical intuitions, but rather improve on them. In this account, logical theories are ameliorative, rather than representational. (shrink)

In this work I present a detailed critique of the dignity-related arguments that have been advanced against the creation of human–nonhuman chimeras that could possess human-like mental capacities. My main claim is that the arguments so far advanced are incapable of grounding a principled objection against the creation of such creatures. I conclude that these arguments have one, or more, of the following problems: they confuse the ethical assessment of the creation of chimeras with the ethical assessment of how such (...) creatures would be treated in specific contexts, they misrepresent how a being could be treated solely as means towards others’ ends, they fall short of demonstrating how humanity’s dignity would be violated by the creation of such entities, and they fail to properly characterise the moral responsibilities that moral agents have towards other moral agents and sentient beings. (shrink)

In a recent publication Tom Douglas and Katrien Devolder have proposed a new account of genetic parenthood, building on the work of Heidi Mertes. Douglas and Devolder’s account aims to solve, among other things, the question of who are the genetic parents of an individual created through somatic cell nuclear transfer (i.e. cloning): (a) the nuclear DNA provider or (b) the progenitors of the nuclear DNA provider. Such a question cannot be answered by simply appealing to the folk account of (...) genetic parenthood, according to which the genetic parents of an individual are those individuals who produced the egg and sperm, respectively, which fused to create the embryo. It cannot be so as in cloning there is no fertilization as such. In this article I critically examine Douglas and Devolder’s new account of genetic parenthood and demonstrate that it is vulnerable to counterexamples that exploit the lack of a condition specifying that genetic parents should cause a child’s coming into existence. (shrink)

Children created through mitochondrial replacement techniques (MRTs) are commonly presented as possessing 50% of their mother’s nuclear DNA, 50% of their father’s nuclear DNA and the mitochondrial DNA of an egg donor. This lab-engineered genetic composition has prompted two questions: Do children who are the product of an MRT procedure have threegeneticparents? And, do MRT egg donors have parental responsibilities for the children created? In this paper, I address the second question and in doing so I also address the first (...) one. First, I present a brief account of mitochondrial diseases and MRTs. Second, I examine how MRTs affect the numerical identity of eggs and zygotes. Third, I investigate two genetic accounts of parenthood and MRT egg donation. Fourth, I explore three causal accounts of parenthood and MRT egg donation. My conclusion is that, under the appropriate circumstances, MRT egg donors are parentally responsible for the children created under genetic accounts of parenthood and under causal accounts of parenthood. (shrink)

Some Comments on de Melo-Martin and Harris.

In this paper I explore some of the moral issues that could emerge from the creation of human–nonhuman chimeras capable of human gamete production and human pregnancy. First I explore whether there is a cogent argument against the creation of HNH-chimeras that could produce human gametes. I conclude that so far there is none, and that in fact there is at least one good moral reason for producing such types of creatures. Afterwards I explore some of the moral problems that (...) could emerge from the fact that a HNH-chimera could become pregnant with a human conceptus. I focus on two sets of problems: problems that would arise by virtue of the fact that a human is gestated by a nonhuman creature, and problems that would emerge from the fact that such pregnancies could affect the health of the HNH-chimera. (shrink)

O expressivismo sobre autoatribuição de estados mentais tem respostas aos desafios semânticos que costumam ser aglomerados de “o ponto de Geach”? Nossa proposta, nesse artigo, é empregar o princípio de caridade interpretativa para apresentar o expressivismo como uma posição maximamente plausível. A partir dessa postura, esperamos dar evidências suficientes de que o expressivismo tem uma explicação plausível para o acesso que cada um tem aos seus próprios estados mentais conscientes presentes.

Jürgen Habermas is regarded as a central bioconservative commentator in the debate on the ethics of human prenatal genetic manipulations. While his main work on this topic, The Future of Human Nature, has been widely examined in regard to his position on prenatal genetic enhancement, his arguments regarding prenatal genetic therapeutic interventions have for the most part been overlooked. In this work I do two things. First, I present the three necessary conditions that Habermas establishes for a prenatal genetic manipulation (...) to be regarded as morally permissible. Second, I examine if mitochondrial replacement techniques meet these necessary conditions. I investigate, specifically, the moral permissibility of employing pronuclear transfer and maternal spindle transfer. I conclude that, according to a Habermasian perspective on prenatal genetic manipulation, maternal spindle transfer and pronuclear transfer are morally impermissible. Maternal spindle transfer is, in principle, morally permissible, but only when we have beforehand preselected a sperm and an egg for our reproductive purpose. These findings are relevant for bioconservatives, both for those who hold a Habermasian stance and for those who hold something akin to a Habermasian stance, because they answer the question: what should bioconservatives do regarding mitochondrial replacement techniques? In fact, the answer to this question does not only normatively prescribe what bioconservatives should do in terms of their personal morality, but it also points towards what kind of legislation regulating mitochondrial replacement techniques they should aim at. (shrink)

Human eggs for basic, fertility and stem-cell research are in short supply. Many experiments that require their use cannot be carried out at present, and, therefore, the benefits that could emerge from these are either delayed or never materialise. This state of affairs is problematic for scientists and patients worldwide, and it is a matter that needs our attention. Recent advances in chimera research have opened the possibility of creating human/non-human animal chimeras intended for human gamete production (chimeras-IHGP). In this (...) paper, I examine four arguments against the creation of such chimeras and prove that all of them are found wanting. I conclude by showing that there is a strong moral reason for scientists to pursue this research avenue. (shrink)

En el presente artículo analizamos en sus aspectos fundamentales la evolución teórica que ha experimentado la interpretación de la obra de Marx desde las primeras corrientes que se derivan de ella hasta las más actuales. Nos ocupamos primero del marxismo tradicional, de su concepción determinista del materialismo histórico y su interpretación historicista de la teoría del valor. Abordamos después las corrientes del marxismo occidental que se oponen a las concepciones reduccionistas y economicistas de la interpretación marxista dominante, para centrarnos finalmente (...) en las interpretaciones más recientes de la teoría social de Marx como crítica del carácter fetichista de las formas de conciencia burguesas y las categorías de la economía política. (shrink)

El artículo estudia la emergencia de testimonios de torturados durante la dictadura militar y posteriormente de testimonios de víctimas de abusos sexuales y de conciencia por parte de sacerdotes chilenos, postulando que estamos frente un nuevo tipo de testimonio que emerge de situaciones de violencia. La pesquisa realiza un análisis semiótico de estos relatos estudiando axiomas que caracterizan este tipo de texto sosteniendo que estos textos poseen una relevancia epistémica y teológica esencial para la superación de la crisis eclesial.

Este artículo critica la constitucionalización de los derechos de la naturaleza como una construcción del discurso que refleja la colonización jurídica. Los derechos de la naturaleza reflejan una dicotomía cuya genealogía es la división entre naturaleza y cultura. Se propone un cambio de enfoque que consiste en diluir esta dicotomía, dando paso a la inclusión de los terceros provenientes del mundo indígena kichwa Saraguro y amazónico.

Este trabajo intenta dar contenido a los derechos de la naturaleza desde los pensamientos filosóficos de los pueblos indígenas, así como desde la interacción o encuentro entre diversas formas de conocimiento; en especial el de la Amazonía y el kichwa; pretendiendo construir otro saber-poder con el que se propone una crítica al dominante. Para ello el trabajo se estructura en tres partes: crítica, reconstrucción y aplicabilidad. La crítica consiste en un diagnóstico teórico desde la aproximación al fundamento filosófico dicotómico que (...) separa el ser humano de la naturaleza cosificándola evidenciando como esta dicotomía atraviesa los estudios disciplinares y transdisciplinares sobre sus derechos. La reconstrucción se elaborará desde la meta-física dusseliana y, finalmente, se intentará demostrar las implicaciones de la aplicación fáctica de esta propuesta, relacionada con: aprender, aprehender y desaprender a través de una perspectiva transdisciplinar y analéctica capaz de abarcar personas, plantas, animales, agua, piedras, etc. como un todo en armonía. (shrink)

El presente trabajo realiza una breve exposición de las estructuras de relación recíprocas del pueblo kichwa Saraguro en el actuar colectivo de la mukuna; dentro del mismo se devela la ética económica del cuidado de la vida que subyace a tal matriz, así como las normas que rigen su manifestación y desarrollo. Defiende la comunidad como campo de expresión de ciertas individualidades no individuales, de reafirmación comunitaria, de lucha y relación económico que destruye la acumulación del capital.

This paper is about the role of self-knowledge in the cognitive life of a virtuous knower. The main idea is that it is hard to know ourselves because introspection is an unreliable epistemic source, and reason can be a source of insidious forms of self-deception. Nevertheless, our epistemic situation is such that an epistemically responsible agent must be constantly looking for a better understanding of her own character traits and beliefs, under the risk of jeopardizing her own status as a (...) knower, ruining her own intellectual life. (shrink)

Às vezes, o debate entre causalistas e simulacionistas em filosofia da memória é apresentado de tal modo que parece que apenas o simulacionismo é compatível com a psicologia da memória contemporânea. Contudo, ambas teorias são compatíveis com os fatos descobertos pela ciência. Mas se o debate não é sobre a adequação aos fatos, sobre o que é? Nós propomos que este debate é um caso de negociação metalinguística. Caulistas e simulacionistas aceitam o mesmo conjunto de fatos, mas disputam sobre como (...) devemos definir "memória" e "lembrança". (shrink)

Os realistas diretos sobre a memória episódica alegam que um sujeito que lembra está em contato direto com um evento passado. No entanto, como seria possível estar em contato direto com um evento que deixou de existir? Este é o assim-chamado problema da cotemporalidade. A solução padrão para este problema, a qual foi proposta por Sven Bernecker, consiste em distinguir entre, por um lado, a ocorrência de um evento, e, por outro lado, a existência de um evento, de modo que (...) um evento deixa de ocorrer sem deixar de existir – esta é a solução eternista para o problema da cotemporalidade. No entanto, alguns filósofos da memória – notadamente Kourken Michaelian – alegam que a adoção de uma metafísica eternista do tempo seria um preço metafísico muito alto a ser pago para se defender as intuições dos realistas diretos sobre a memória. Ainda que eu concorde com essas críticas, buscarei mostrar duas coisas. Primeiro, que este tipo de “argumento do senso comum” não é decisivo. Segundo, que a proposta de Bernecker permanece sendo a melhor solução para o problema da cotemporalidade. (shrink)

Minha proposta, nesta introdução a “Autoconhecimento e os limites da autenticidade”, texto de Sven Bernecker traduzido e publicado neste número de Sképsis, é dar razões para que defensores do anti-individualismo que sejam partidários da estratégia do autoconhecimento básico, no que diz respeito ao debate sobre a compatibilidade entre anti-individualismo e conhecimento de si, mudem de posição, e passem a defender anti-individualismo com teoria da autenticidade.

A obra de Dilthey desempenha um papel fundamental para a filosofia contemporânea, na medida em que Dilthey distingue duas esferas por meio das quais temos acesso ao todo da realidade: a experiência objetiva ( die Erfahrung ) e a vivência ( das Erlebnis ). É esta distinçáo que possibilita a Dilthey, em oposiçáo às ciências da natureza, conceber as condições de evidência e validade das ciências do espírito. Ainda que náo nomeada com estes termos, esta distinçáo vai estar na base (...) dos textos de muitos autores do final do século XIX e do século XX. Conquanto Dilthey elabore sua teoria no decorrer de uma vasta obra, nosso objetivo é reconstruir a distinçáo que ele estabelece a partir do modo como ele reinterpreta o princípio de razáo suficiente, conforme formulado por Leibniz e Wolff. Também procuramos mostrar, a seguir, como esta reinterpretaçáo permite a Dilthey opor, à esfera dos conhecimentos teóricos circunscrita por Kant, a esfera dos conhecimentos relativos à vivência. Assim, o argumento principal aqui exposto estabelece um vínculo entre o modo como Dilthey reinterpreta o princípio de razáo suficiente e o modo como reconstrói cientificamente a fundamentaçáo das ciências do espírito, concebendo-as a partir de uma relaçáo específica entre evidência e validade. (shrink)

Neste artigo, apresento a maneira como o filósofo francês Gilles Deleuze aproxima algumas formulações de Michel Foucault das de Friedrich Nietzsche. Procuro evidenciar como essa aproximação cumpre o papel bastante preciso de criticar o niilismo. Assim, o objetivo deste artigo é apresentar, através dessa aproximação, a leitura deleuziana de Nietzsche e de Foucault e mostrar como ela é uma estratégia do filósofo para questionar a estrutura negativa da dialética e do niilismo a que ela está ligada. A fim de realizar (...) o escopo deste artigo, a análise empreendida aqui se concentrou no livro Nietzsche e a filosofia e no artigo “Sobre a morte do homem e o super-homem”. A leitura conjunta desses dois textos de Deleuze permitiu evidenciar que, para ele, o niilismo é o motor da História e que as diferentes formas do niilismo podem ser conectadas a diferentes formações históricas. Além disso, foi possível indicar os elementos que Deleuze evoca para a superar o niilismo a partir de uma afirmação ética. (shrink)

In recent decades, investigation of brain injuries associated with amnesia allowed progress in the philosophy and science of memory, but it also paved the way for the hubris of assuming that memory is an exclusively neural phenomenon. Nonetheless, there are methodological and conceptual reasons preventing a reduction of the ecological and contextual phenomenon of memory to a neural phenomenon, since memory is the observed action of an individual before being the simple output of a brain (or, at least, so we (...) will argue), and there is no good reason to suppose that it is necessary to postulate a more basic reality to memory lying behind the mere individual actions. (shrink)

Although from a philosophical perspective, many reflections can be brought up about the theorizing process, in this essay, we aim to reflect on the importance of the alignment between ontology and epistemology. This is particularly relevant because deeper discussions about the philosophical roots that underlay the theorizing processes remain as a lack in organizational and management studies. To support our work, we adopted the epistemic-ontological alignment model as a conceptual tool and the Resource-Based View (RBV) and some of its questionings (...) as an example to carry out a reflection exercise about its epistemic-ontological alignment. RBV is a theory that plays a prominent role in management studies, especially in the strategy field. Nevertheless, discussions regarding RBV philosophical foundations are not common in the mainstream of strategic management. After our analysis, we advise that scholars care about the philosophical roots of their theoretical proposals to promote constructive dialogue in their research communities. This can avoid empty discussions and criticisms based on incongruous worldviews. Our reflections also suggest that future research should embrace the plurality of paradigms as a source of renewal and transcendence in the production of knowledge. A multi-paradigmatic movement towards more eclecticism in Administrative Science can help produce new and underexploited combinations of knowledge in the theorizing process. (shrink)

Os presentistas nos dizem que os únicos objetos percorridos pelos quantificadoresde escopo mais amplo são aqueles que existem no presente, o que leva seus críticos aperguntarem o que torna verdadeiros os enunciados sobre o passado, como “Sócrates foi umfilósofo”. Em defesa do presentismo, e seguindo a proposta de Fiocco (2007), argumentamosque o que torna verdadeiro um enunciado sobre o passado é uma proposição, que proposiçõesnão existem no tempo, e que nada na teoria presentista compromete seus defensores com atese de que (...) o que não existe no tempo não existe. (shrink)

Com o objetivo de responder à questão sobre quais são as condições para que aconteça um filosófico ensino de filosofia, busca-se o diálogo com a obra _O ensino de filosofia como problema filosófico_, de Alejandro Cerletti. Critica-se o que ele denomina “pergunta filosófica” e valoriza-se sua proposta de ensino de filosofia como ensino da repetição criativa. Para construir esta proposta de um filosófico ensino de filosofia faz-se também a apropriação do conceito camusiano de embarcamento, utilizado por Albert Camus para descrever (...) o compromisso do artista com sua criação. É a partir do embarcamento que se pensa o compromisso docente com seu filosofar e com o filosofar de seus alunos. Enfim, defende-se que o filosofar deve ser compreendido como repetição criativa, como uma crítica à tradição filosófica, e, desse modo, o ensino de filosofia, acima de desafios pedagógicos ou uma questão de método, deve ser compreendido como uma problemática que deve ser tratada filosoficamente a partir do diálogo crítico e criativo com a história do pensamento filosófico, ou seja, a partir da noção de repetição criativa. (shrink)

Resumen A partir de la formulación weberiana de teodicea, esta pesquisa sostendrá la centralidad de la cuestión de la teodicea para la religión. No obstante, la definición weberiana de teodicea presenta problemas para su aplicación a textos de la antigüedad, pues, a juicio de Sarot, la teodicea sería un fenómeno moderno que marcaría una nueva manera de pensar sobre el mal. A partir de lo cual, el artículo pasa revista a diversas teodiceas mostrando la variedad de respuestas, colocando en evidencia (...) un panorama distinto al presentado por Weber y Berger. La pregunta sobre el porqué del sufrimiento que hace el visionario y profeta trasciende los modos habituales de pensar la existencia del sufrimiento y del mal en un tiempo específico para abrirse a la interrogación y protesta contra todo sufrimiento llevando a pensar de nuevo la relación de Dios en el mundo, de tal manera que más que hablar de una justificación de Dios por el sufrimiento y el mal en el mundo, la teodicea interroga y desafía al creyente y a Dios para buscar otras respuestas. Summary From the weberian formulation of theodicy, this inquiry will hold the centrality of the question of theodicy for religion. However, the weberian definition of theodicy presents problems for its application to texts of antiquity, because, according to Sarot, theodicy would be a modern phenomenon that would mark a new way of thinking about evil. From which the article reviews various theodicy showing the variety of responses, highlighting a different picture than that presented by Weber and Berger. The question about the suffering of the visionary and the prophet transcends the habitual ways of thinking about the existence of suffering and evil at a specific time to be open to interrogation and protest against all suffering, leading us to think again about God's relationship in the world, in such a way that rather than talking about a justification of God for suffering and evil in the world, theodicy interrogates and challenges the believer and God to look for other answers. (shrink)

Cultural diversity is an inescapable reality and a concern in many businesses where it can often raise ethical questions and dilemmas. This paper aims to offer suggestions to certain problems facing managers in dealing with cultural diversity through the inspiration of Thomas Aquinas. Although he may be perceived as a voice from the distant past, we can still find in his writings helpful and original ideas and criteria. He welcomes cultural differences as a part of the perfection of the universe. (...) His systemic approach leads one to place the problem in its proper context, and to reflect on it from the perspective of virtue ethics, with a central role for practical wisdom and giving primacy to neighborly love and natural moral law. Rather than a set of rigid standards with no consideration of diversity Aquinas focuses on the common human ground, which allows for the indispensable dialogue between different positions. When dealing with practical questions, the problem is one of finding the right balance between general principle and cultural specifics, tolerance, and dialogue, always guided by practical wisdom. In this way, Aquinas’ approach is neither rigid ethical universalism with no consideration for diversity nor moral relativism with no place for any transcultural and absolute morals. (shrink)