A cross-cultural survey experiment revealed a dominant tendency to rely on a rule’s letter over its spirit when deciding which behaviors violate the rule. This tendency varied markedly across (k = 15) countries, owing to variation in the impact of moral appraisals on judgments of rule violation. Compared with laypeople, legal experts were more inclined to disregard their moral evaluations of the acts altogether and consequently exhibited stronger textualist tendencies. Finally, we evaluated a plausible mechanism for the emergence of textualism: (...) in a two-player coordination game, incentives to coordinate in the absence of communication reinforced participants’ adherence to rules’ literal meaning. Together, these studies (total n = 5,794) help clarify the origins and allure of textualism, especially in the law. Within heterogeneous communities in which members diverge in their moral appraisals involving a rule’s purpose, the rule’s literal meaning provides a clear focal point—an identifiable point of agreement enabling coordinated interpretation among citizens, lawmakers, and judges. (shrink)

Philosophers have long debated whether, if determinism is true, we should hold people morally responsible for their actions since in a deterministic universe, people are arguably not the ultimate source of their actions nor could they have done otherwise if initial conditions and the laws of nature are held fixed. To reveal how non-philosophers ordinarily reason about the conditions for free will, we conducted a cross-cultural and cross-linguistic survey (N = 5,268) spanning twenty countries and sixteen languages. Overall, participants tended (...) to ascribe moral responsibility whether the perpetrator lacked sourcehood or alternate possibilities. However, for American, European, and Middle Eastern participants, being the ultimate source of one’s actions promoted perceptions of free will and control as well as ascriptions of blame and punishment. By contrast, being the source of one’s actions was not particularly salient to Asian participants. Finally, across cultures, participants exhibiting greater cognitive reflection were more likely to view free will as incompatible with causal determinism. We discuss these findings in light of documented cultural differences in the tendency toward dispositional versus situational attributions. (shrink)

Despite pervasive variation in the content of laws, legal theorists and anthropologists have argued that laws share certain abstract features and even speculated that law may be a human universal. In the present report, we evaluate this thesis through an experiment administered in 11 different countries. Are there cross‐cultural principles of law? In a between‐subjects design, participants (N = 3,054) were asked whether there could be laws that violate certain procedural principles (e.g., laws applied retrospectively or unintelligible laws), and also (...) whether there are any such laws. Confirming our preregistered prediction, people reported that such laws cannot exist, but also (paradoxically) that there are such laws. These results document cross‐culturally and –linguistically robust beliefs about the concept of law which defy people's grasp of how legal systems function in practice. (shrink)

On one way of talking about a traditional metaethical topic, realists accept that some items appear on the list of what exists in the moral or more broadly normative domain of inquiry. They then divide over whether those items are like what science and experience suggest that all other items on the list of what exists across all domains are like – naturalistic and secular. Reductive naturalists answer this further question affirmatively. Why don’t nonnaturalists? I explore the answer that it’s (...) because normative entities are “just too different” in the sense that they are countably different things. However, I argue that this answer rests on the subtle presupposition that the normative domain doesn’t also contain uncountable entities of the sort that analytic metaphysicians call “stuff”. Taking intuitions of difference seriously points the way to a novel form of metaethical reductive naturalism. The key is to identify the stuff that matters. (shrink)

Tres filósofos catalanes: Joaquín Xirau. Eduardo Nicol. José Ferrater Mora.--La herencia de Ortega y Gasset: José Gaos. Luis Recaséns Siches. Manuel Granell. Francisco Ayala. María Zambrano.--Dos filósofos independientes: Juan D. García Bacca. Eugenio Imaz.--Panorama general de la filosofía española en América.

In the past 25 years or so, the issue of ethical universalizability has figured prominently in theoretical as well as practical ethics. The term, 'universaliz ability' used in connection with ethical considerations, was apparently first introduced in the mid-1950s by R. M. Hare to refer to what he characterized as a logical thesis about certain sorts of evaluative sentences (Hare, 1955). The term has since been used to cover a broad variety of ethical considerations including those associated with the ideas (...) of impartiality, consistency, justice, equality, and reversibility as well as those raised in the familar questions: 'What if everyone did that?' and 'How would you like it if someone did that to you? But this recent effloresence of the use of the term 'universalizability' is something that has deep historical roots, and has been central in various forms to the thinking about morality of some of the greatest and most influential philosophers in the western tradition. While the term is relatively new, the ideas it is now used to express have a long history. Most of these ideas and questions have been or can be formulated into a principle to be discussed, criticized, or defended. As we discuss these ideas below this prin ciple will be stated on a separate numbered line. The concepts of justice and equality were closely linked in Greek thought. These connections between these two concepts are apparent even in two authors who were hostile to the connection, Plato and Aristotle. (shrink)

En este artículo, se examinará la visión de Foucault del cuerpo y el surgimiento del cuerpo como un elemento indispensable del poder político. Por lo tanto, se discutirá cómo se objetiva la organización en períodos de poder disciplinario y regulatorio. En el contexto de la regulación del poder, trataremos de mostrar qué dinámica básica corresponde el alma, que es la prisión del cuerpo, al poder y al cuerpo. En ambos períodos, vemos que el poder elie el cuerpo como espacio. El (...) cuerpo representa el cuerpo de la sociedad y funciona como tal. En el estudio, se examinará la captura del alma como un elemento que afecta, moldea, cambia y transforma el cuerpo en la comprensión del poder regulador después del poder disciplinario. En última instancia, dado que este esfuerzo da como resultado la producción de nuevas dinámicas de poder, se intentará mostrar en un contexto crítico que el poder no permite ningún cambio, transformación y mejora de individuos y criminales a quienes percibe como cuerpos. (shrink)

Avicenna holds that since God has existed from all eternity and is immutable and impassible, he cannot come to have an attribute or feature that he has not had from all eternity. He also claims for the simultaneous causation. A puzzle arises when we consider God’s creating this world. If God is immutable and impassible, then his attributes associated with his creating this world are unchanging. So, God must have been creating the world from all eternity. But then God’s creative (...) act, one might object, seems to be no different from a matter of natural necessity. This is a threat to divine freedom, for God would then have no choice concerning his creative action. Anthony Ruffus and Jon McGinnis argue that this puzzle can be solved in such a way that Avicenna can consistently affirm divine freedom along with divine simplicity. They suggest that Naṣīr al-Dīn Ṭūsī’s interpretation might help to show that it is false that Avicenna’s God cannot choose absolutely. For it is still open to him to choose either to create eternally or to refrain from creating anything at all. Ruffus and McGinnis argue that since creating or not creating anything at all do not correspond to two distinct concepts, Avicenna’s account of divine simplicity, which denies any multiplicity in divine mind, is safeguarded along with divine freedom. I claim that God’s omnirationality requiring that he always acts for reasons is a serious threat to such an interpretation. (shrink)

Le concept de conflit revêt divers aspects. Entre les litiges, les violences, les différends, les désaccords, les guerres, il importe de définir les éléments de la conflictualité et le caractère institutionnel des recherches en matière de gestion et de résolution des conflits de nos jours. Néanmoins, nous sommes parvenus à percevoir que la clé du succès des résolutions des conflits pour une paix durable réside dans l’expérience humaine de la culpabilité et du pardon. Ce n’est certes pas des éléments nouveaux (...) pour les spécialistes et les diplomates en matière de gestion des conflits. Cependant, Ces deux notions sont reléguées au second plan au profit de compromis et de mesures coercitives à l’encontre des factions en conflits. Notre vision de la résolution des conflits est que sans la mise en exergue de l’expérience de la culpabilité et du pardon, les peuples vivront dans un conflit perpétuel qu’ils transmettront aux générations futures : la haine durable (sustainablehate). Est-il possible d’institutionnaliser le pardon et de mener des actions conduisant à une véritable culpabilité collective et individuelle préalable à toute réconciliation durable des peuples? La nature et la fréquence de nos conflits obligent à reconsidérer les méthodes d’approche jusqu’ici utilisées. En effet, c’est ce que tentent de faire certaines commissions pour la réconciliation appelée pour la plupart « Dialogue – Vérité – Réconciliation ; Dialogue – Justice – Réconciliation ; justice et paix, etc ». où les belligérants, les bourreaux et les victimes sont invités à l’aveu, à la vérité et au pardon pour un re-vivre ensemble. Mais dans l’espace d’un processus de réconciliation engagé à travers desdites commissions, les ballets de confessions aussi bien que les sentiments de victimisation se succèdent avant à l’arrière fond l’amnistie pour les bourreaux et l’octroi du pardon de la part des victimes. Cela, parait peu convainquant pour la raison que ces commissions sont en majeure partie installées par les vainqueurs du moment. Dans une certaine Afrique surtout, ces derniers (les vainqueurs) sont aidés par des alliés occidentaux de hauts niveaux. Il s’agit alors de processus où la paix est provisoire et se maintient au bout de la force ; et où les bourreaux sont toujours les autres. (shrink)

In the ancient Greek world, the concept of 'miasma,' which becomes permanent and has the potential to grow over time due to evil acts such as murder committed in the city, is a concept frequently referred to in many classical tragedies. To the extent that miasma has a bad connotation due to its nature and is a situation that occurs due to evil actions, it can be considered together with the philosophical problem of evil. In this study, we aim to (...) examine the concept of miasma by focusing on the characters in La Jauría, one of the most prominent films of recent South American cinema, rather than a purely conceptual analysis of the concept. Filmed in the jungles of Colombia and directed by Colombian director Andrés Ramírez Pulido, the 2022 film La Jauría is a psychological drama that focuses on the lives of young people involved in crime. The tragic story of Eliu, the protagonist of the film, which takes place mainly in a prison specially designed to rehabilitate inmates, seems to us to be a very suitable focal point for examining the concepts of miasma, catharsis, and ecstasy, which are frequently referred to in ancient Greek tragedy. To do so, we will first address the various contexts in which miasma has been used historically, considering the flow of events in the movie La Jauría. Then, we will look at the relationship of the concept of miasma with the problem of evil. Finally, we will discuss the possibilities of the concept of purification, which is seen as a kind of antidote to miasma. (shrink)

The social group named after the various discourses of individuals who define themselves as the champions of the men's rights movement on social media is called the “Manosphere” in the literature. “Oneitis”, a concept in the jargon of the manosphere, basically refers to a disease state used to represent situations in which a man invests excessive attention in a woman who is not equally interested in him. For the Red Pill movement, the most influential group in the manosphere, oneitis is (...) criticized as a pattern of behavior that should be avoided by men. Red Pill philosophy is also often associated with alt-right ideologies due to its anti-feminist and pragmatic views. Red Pill thought can therefore often be seen as contrasting with Woke Culture, a counter-cultural movement that advocates the constant practice of vigilance against political discourses that oppress certain social groups through structural mechanisms of oppression such as racism, anti-blackness, and anti-feminism. In this paper, I argue that the concept of oneitis, when suspended from its anti-feminist and commodifying contexts, can in fact be read as a critique of a conception of love that is deeply rooted in traditional gender roles that are often criticized from perspectives such as feminism or Woke Culture. When the liberation from oneitis is considered independently of the manosphere framework, it can be read as a critique of coercive social practices in terms of romantic relationships. (shrink)

The question to be discussed in this paper can be put in simple terms: at what date were the collections of scholia on classical Greek authors compiled? Scholars have given two conflicting answers. The first was put forward by J. W. White in his edition of the scholia to Aristophanes' Birds. Developing an opinion of Dindorf, he suggested that the archetype of the scholia was a large parchment codex of the fourth or fifth century, which contained in the margins a (...) commentary drawn from several sources. A very similar view has been expressed about the scholia to Apollonius Rhodius and Pindar. (shrink)

This comparative study delves into the concepts of contemporary feminism and Islamic perspectives on gender equality and women’s rights, aiming to identify similarities, differences, and areas of convergence between the two frameworks globally. Drawing on a diverse range of feminist theories and Islamic sources, the study analyses key concepts, principles, and practices related to gender equality, women’s rights, and empowerment. Additionally, the article explores the inclusion of feminist perspectives from Sufism, further enriching the discourse on gender dynamics. By examining the (...) intersections and tensions between these frameworks, the study contributes to a deeper understanding of the complexities surrounding gender equality discourse and ongoing conversations on women’s rights within diverse cultural and religious contexts. Objectives of the Study: To do a comparative study and explore the contemporary concepts and Islamic perspectives on gender equality with incorporation of feminist ideals within Sufism. (shrink)

This is a new edition, revised and expanded, of a seminal work in the logic and philosophy of time, originally published in 1968. Arthur N. Prior was the founding father of temporal logic. His work has attracted increased attention in the decades since his death: its influence stretches beyond philosophy and logic to computer science and formal linguistics. Prior's fundamental ideas about the logic of time are presented here along with his investigations into the formal properties of time and tense. (...) Already in 1969 Prior had been planning a new edition of Papers on Time and Tense, to incorporate his more recent work. Because of his untimely death this plan was never followed through--till now. Seven important papers have been added to the original selection, as well as a comprehensive bibliography of his work and an illuminating interview with his widow, Mary Prior, about his life and work. In addition, the Polish logic which made the original book difficult for many readers has been replaced by standard logical notation. This new edition will secure the classic status of the book. (shrink)

Aproximación al pensamiento de Rodolfo Kusch -- Canto e identidad en el Martín Fierro según Carlos Astrada y Rodolfo Kusch -- Donde el barro se subleva -- La rehabilitación del saber seminal como camino hacia una mística popular -- Kusch y el impulso social de nuestra época -- La barbarización de la civilización, una grieta de antaño -- ¿De dónde pensarnos?