RESUMENEn este artículo la risa se explica a través de la conocida teoría de la risa como una respuesta ante la incongruencia. Con base en lo anterior, la autora compara dos tipos de respuesta ante la incongruencia: aquella que pretende resolver la incongruencia, a saber, la filosofía, y aquella que la festeja sin remediarla: la risa. Y es que la tragedia y la comedia, el llanto y la risa, tienen en el fondo un mismo origen, tanto como obras de arte, (...) en la antigua Grecia, como en la vida humana.PALABRAS CLAVERISA, FILOSOFÍA, TRAGEDIA, COMEDIA, INCONGRUENCIA, RESOLVERABSTRACTIn this paper, laughter is explained through the well-known incongruence theory, i.e. as a way to deal with incongruence. The author compares two different ways of acting upon incongruence: one of them is to try to resolve it by setting a rational order and the other one is to take it as it is, accept it, and laugh. Tragedy and comedy, just like crying and laughing, have both the same origin, as works of art in ancient Greece, and also in human life.KEY WORDSLAUGHTER, PHILOSOPHY, TRAGEDY, COMEDY, INCONGRUENCE, RESOLVE. (shrink)

Paulina Rivero’s paper is a description of a day lived in the shadow of the authentic danger that modern technique implies. It has taken us into a world that is merely functional, in which the forgetting of being leads to forgetting our own interiority. Rivero claims that a key phenomenon in..

RESUMENEn este artículo la risa se explica a través de la conocida teoría de la risa como una respuesta ante la incongruencia. Con base en lo anterior, la autora compara dos tipos de respuesta ante la incongruencia: aquella que pretende resolver la incongruencia, a saber, la filosofía, y aquella que la festeja sin remediarla: la risa. Y es que la tragedia y la comedia, el llanto y la risa, tienen en el fondo un mismo origen, tanto como obras de arte, (...) en la antigua Grecia, como en la vida humana.PALABRAS CLAVERISA, FILOSOFÍA, TRAGEDIA, COMEDIA, INCONGRUENCIA, RESOLVERABSTRACTIn this paper, laughter is explained through the well-known incongruence theory, i.e. as a way to deal with incongruence. The author compares two different ways of acting upon incongruence: one of them is to try to resolve it by setting a rational order and the other one is to take it as it is, accept it, and laugh. Tragedy and comedy, just like crying and laughing, have both the same origin, as works of art in ancient Greece, and also in human life.KEY WORDSLAUGHTER, PHILOSOPHY, TRAGEDY, COMEDY, INCONGRUENCE, RESOLVE. (shrink)

"La filosofí­a florentina en el jardí­n de Adán" La Modernidad ha tenido enormes dificultades para reconocer plenamente al Humanismo como parte de toda su incuestionable tradición filosófica y en particular de reconocer al Humanismo florentino a partir de sus propuestas filosóficas como lo que en esencia ellas son, representaciones concretas, históricas, del mundo. Tales dificultades radican en la imposibilidad de no poder o no querer superar sus propios parámetros y esquemas de explicación y reconstrucción histórica. Pues si algo es cierto, (...) es que filosofí­as como las de Pico della la Mirandola, Marsilio Ficino, Poliziano, Pomponazzi, Tommaso Campanella y Giordano Bruno, contienen todas ellas una constante común: la dificultad de ser explicadas y comprendidas a la luz de la razón y de la cientificidad modernas. "The Florentine philosophy in Adam's garden" The Modernity had had enormous difficulties to recognize fully the Humanism like apart of all its unquestionable philosophical tradition and in particular of recognizing the Florentine Humanism starting from its philosophical proposals as what in essence they are, concrete, historical representations, of the world. Such difficulties reside in the impossibility of not to be able, or not to want to overcome, their own parameters and explanation's outlines and historical reconstruction. Because if something is true, it is that philosophies like those of Pico della la Mirandola, Marsilio Ficino, Poliziano, Pomponazzi, Tommaso Campanella and Giordano Polish, all of them contain a common constant: the difficulty of being explained and understood by the light of the reason and in the modern scientific approach. (shrink)

El desaf o de la bio tica es el segundo de una serie de vol menes que lleva al p blico lector la reflexi n y discusi n de diversos temas de este campo de estudio desde una perspectiva laica, racional, multidisciplinaria y plural. Despu s del xito del primer volumen, la construcci n de la bio tica, en este texto se tratan cuestiones que se debaten en todo el planeta. Las humanidades y el mundo actual frente a la t (...) cnica moderna; el papel de la tica en la investigaci n cient fica; el concepto de persona; el aborto tard o y la terminaci n de la vida en neonatos; la objeci n de conciencia en la medicina; los conflictos entre derechos privados y bienes p blicos; la relaci n entre la pr ctica m dica y la industria farmac utica; la inmigraci n y el mestizaje, y los derechos humanos. Los autores de estos temas son m dicos, psic logos, cient ficos, soci logos, abogados y fil sofos. (shrink)

En el siglo XIX, el acercamiento entre la música y la filosofía fue tan intenso que se hizo notable. Esta investigación explora la influencia de la filosofía de Arthur Schopenhauer sobre la composición musical de Tristán e Isolda, un drama musical del compositor Richard Wagner. Se toman como punto de partida los textos del compositor en donde afirma haber conocido la obra filosófica de Schopenhauer y asegura que esta fue de gran importancia en su vida y en su labor artística. (...) Este artículo sugiere que Wagner trató de representar la metafísica de Schopenhauer en su música. (shrink)

Reseña RIVERO WEBER, Paulina, Introducción a la bioética. Desde una perspectiva filosófica. México: Fondo de Cultura Económica, 2021.

My topic in this paper is the nature of faith. Much of the discussion concerning the nature of faith proceeds by focussing on the relationship between faith and belief. In this paper, I explore a different approach. I suggest that we approach the question of what faith involves by focussing on the relationship between faith and action. When we have faith, we generally manifest it in how we act; we perform acts of faith: we share our secrets, rely on other’s (...) judgment, refrain from going through our partner’s emails, let our children prepare for an important exam without our interference. Religious faith, too is manifested in acts of faith: attending worship, singing the liturgy, fasting, embarking on a pilgrimage. I argue that approaching faith by way of acts of faith, reveals that faith is a complex mental state whose elements go beyond doxastic states towards particular propositions. It also involves conative states and – perhaps more surprisingly – know how. This has consequences for the epistemology of faith: the role of testimony and experts, the importance of practices, and what we should make of Pascal’s advice for how to acquire faith. (shrink)

Moral understanding is a valuable epistemic and moral good. I argue that moral understanding is the ability to know right from wrong. I defend the account against challenges from nonreductionists, such as Alison Hills, who argue that moral understanding is distinct from moral knowledge. Moral understanding, she suggests, is constituted by a set of abilities: to give and follow moral explanations and to draw moral conclusions. I argue that Hills’s account rests on too narrow a conception of moral understanding. Among (...) other things, it cannot account for the importance of first-personal experience for achieving moral understanding. (shrink)

Interdisciplinary dialogue acts as a symbiosis for all the areas that participate and imply enormous projections for both art and science. This paper explores the potential of an interdisciplinary dialogue between Biology and Performance using as a case study the Performance Analfabeta created by the artist Paulina Bronfman. The work was shaped in the context of The Third Conference of the Nucleus of Artistic Research (NIA) of In/Inter/Disciplinary Laboratories hosted by the Faculty of Art of The Pontificia University of (...) Chile (LAB IID). The Lab was led by Chilean biologist Alejandra Zuñiga- Feest and the Brazilian artist Adriana Parente La Selva. This work aims to explore the questions: what does it mean, from the point of view of the arts and sciences, to develop an interdisciplinary laboratory? How is this done? This paper problematizes the creative process of collaboration between sciences and performance as well as the potential impact and link with society that this multidisciplinary dialogue can have. (shrink)

We are frequently confronted with moral situations that are unsettling, confusing, disorienting. We try to come to grips with them. When we do so, we engage in a distinctive type of moral inquiry: hermeneutical inquiry. Its aim is to make sense of our situation. What is it to make sense of one's situation? Hermeneutical inquiry is part of our everyday moral experience. Understanding its nature and its place in moral epistemology is important. Yet, I argue, that existing accounts of moral (...) inquiry do not give us the resources to do so. This paper develops a positive account of hermeneutical inquiry. I argue that when we engage in hermeneutical inquiry, we search for an apt perspective on our situation. (shrink)

In defense of moral testimony Content Type Journal Article Pages 1-21 DOI 10.1007/s11098-012-9887-6 Authors Paulina Sliwa, Massachusetts Institute of Technology, Cambridge, MA, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.

Plausibly, you should believe what your total evidence supports. But cases of misleading higher-order evidence—evidence about what your evidence supports—present a challenge to this thought. In such cases, taking both first-order and higher-order evidence at face value leads to a seemingly irrational incoherence between one’s first-order and higher-order attitudes: you will believe P, but also believe that your evidence doesn’t support P. To avoid sanctioning tension between epistemic levels, some authors have abandoned the thought that both first-order and higher-order evidence (...) have rational bearing. This sacrifice is both costly and unnecessary. We propose a principle, Evidential Calibration, which requires rational agents to accommodate first-order evidence correctly, while allowing rational uncertainty about what to believe. At the same time, it rules out irrational tensions between epistemic levels. We show that while there are serious problems for some views on which we can rationally believe, “P, but my evidence doesn’t support P”, Evidential Calibration avoids these problems. An important upshot of our discussion is a new way to think about the relationship between epistemic levels: why first-order and higher-order attitudes should generally be aligned, and why it is sometimes—though not always—problematic when they diverge. (shrink)

To have moral worth an action not only needs to conform to the correct normative theory ; it also needs to be motivated in the right way. I argue that morally worthy actions are motivated by the rightness of the action; they are motivated by an agent's concern for doing what's right and her knowledge that her action is morally right. Call this the Rightness Condition. On the Rightness Condition moral motivation involves both a conative and a cognitive element—in particular, (...) it involves moral knowledge. I argue that the Rightness Condition is both necessary and sufficient for moral worth. I also argue that the Rightness Condition gives us an attractive account of actions performed under imperfect epistemic circumstances: by agents who rely on moral testimony or by those who, like Huckleberry Finn, have false moral convictions. (shrink)

What is the relationship between understanding and knowing? This paper offers a defence of reductionism about understanding: the view that instances of understanding reduce to instances of knowing. I argue that knowing is both necessary and sufficient for understanding. I then outline some advantages of reductionism.

The recent literature on causality has seen the introduction of several distinctions within causality, which are thought to be important for understanding the widespread scientific practice of focusing causal explanations on a subset of the factors that are causally relevant for a phenomenon. Concepts used to draw such distinctions include, among others, stability, specificity, proportionality, or actual-difference making. In this contribution, I propose a new distinction that picks out an explanatorily salient class of causes in biological systems. Some select causes (...) in complex biological systems, I argue, have the property of enabling coherent causal control of these systems. Examples of such control variables include hormones and other signaling molecules, e.g., TOR (target of rapamycin), morphogens or the products of homeotic selector genes in embryonic pattern formation. I propose an analysis of this notion based on concepts borrowed from causal graph theory. (shrink)

The Theory of Narrative Identity attempts to answer multiple concerns about the construction of self-concept. It suggests that the subject gives sense to their experiences by assimilating them as a set of narratives that explain their existence. This approach provides them with a foundation that makes it easy for them to gain self-understanding and plan their actions. However, the Theory of Narrative Identity is unable to face important difficulties related to intelligibility and social interaction. This work presents an alternative proposal (...) thanks to the Theory of Dramatic Identity, which focuses its study on the action of the individual itself. La Teoría narrativa de la identidad trata de dar respuesta a múltiples inquietudes sobre construcción del autoconcepto. Esta sugiere que el sujeto da sentido a su experiencia al asimilarla como un conjunto de narraciones que explican su existencia. Esto le proporciona una base que le facilita adquirir autocomprensión y planificar sus acciones. Sin embargo, la Teoría Narrativa de la identidad es incapaz de enfrentar importantes dificultades relacionadas con la inteligibilidad y la interacción social. Este trabajo presenta una propuesta alternativa a través de la Teoría dramática de la identidad, que centra su estudio en la agencia del sujeto. (shrink)

"This book explores the relationship between performance and activism in Chile as a form of political expression and citizen participation during the period 2010-2020. Since the student mobilizations of 2006, the social movements that have taken place in Chile are characterized, in many cases, by the appropriation of public space and the political use of the body. This became particularly evident during the social outbreak of October 2019. The social upheaval was accompanied by a cultural explosion, where the arts in (...) all their dimensions played a crucial role as new strategies of collective action. The research proposes two hypotheses about this cultural revolution. Firstly, that this explosion of artistic activism had been fermenting for at least a decade (2010-2020) within the social movements, using performance and art as expressions of collective action. These artistic drivers, catalysts of this cultural revolution, have been mobilized around three fundamental axes of social demands: human rights, education, and feminism. The second hypothesis is that artistic activism in Chile between 2010-2020 emerged to exercise citizenship and strengthen the diversity of cultural identities. Chilean artistic activism today, unlike other historical moments, is a direct expression of citizen participation. It is no longer just artists who contribute to social and protest movements with their work: now, it is the citizens who use artistic expression as a practice of political participation. From an intersectional and feminist perspective, this book is an invitation to study and reflect on the aesthetic and political dimension of performance and its potential to establish justice and symbolic reparation when the State is absent. Furthermore, it incentivises a conversation about the ritual, pedagogical, and visionary dimension of art and its infinite possibilities of expressive and discursive resources. Performance art reimagines possible futures embodying the political demand, always loaded with memory, reclaiming the public space. Performance as the 'art of action' conquers the realm of non-formal education, permeating public space and shaping a Pedagogy of memory and hope." -/- . (shrink)

En el presente artículo evalúo el concepto de violencia, explorando casos hipotéticos que permitan establecer cuáles son las condiciones o criterios que muestran cuándo una acción puede ser calificada como violenta. Frente a esto, parto de la idea de que una acción es violenta cuando rompe reglas o normas, las cuales son establecidas por sistemas sociales que se fundan en sistema de creencias. Concluyo, así, que hay que examinar los sistemas de creencias, donde se fundan los sistemas sociales, para erradicar (...) todo tipo de acción que pueda romper reglas o normas. (shrink)

In this paper I focus my attention on the proposal given by Howard Wettstein in 1980 to the cognitive phenomenon stated by Gottlob Frege in his paper “On sense and reference”. I offer three arguments in order to show that his answer does not weaken this phenomenon. Particularly, I defend three ideas: first, it is legitimate that philosophical semantics, in contrast with what Wettstein defends, provides an answer to the cognitive phenomenon; second, Wettstein does not conceive Frege’s argument correctly by (...) considering it generates a semantic theory from a purely mentalist phenomenon; third, the explanation supplied by Wettstein is assumed by Frege when he states the phenomenon. (shrink)

The perplexing relationship between two of the twentieth century’s most important philosophers, Hannah Arendt and Martin Heidegger, has been the subject of much speculation within academic circles. For Arendt, Heidegger was at once, her mentor, her lover, and her friend. In this paper, we juxtapose Arendt’s theory of the banality of evil against her relationship with Heidegger in an effort to consider the question: How does corporeality inform theorizing? In answering this question, we repudiate the conventional reading of the banality (...) of evil, which attributes the theory to Arendt’s analysis of Adolf Eichmann during the latter’s criminal trial for the actions that he perpetrated in the operation of the Holocaust. Instead, we argue that the theory is, more compellingly, reflective of Arendt’s deeply personal attempts at making sense of Heidegger’s decision to affiliate himself with the German Nazi Party in the years preceding, and during, the Second World War. Through this revisionist account of the banality of evil, we animate the idea that theorizing is the discursive corollary, and belongs within the phenomenological parameters, of corporeality. Finally, we contend that any constructive understanding of how corporeality informs theorizing will only be realized, when there is a collapsing of the seemingly impervious philosophical boundaries that demarcate between ontology and epistemology. (shrink)

Actualmente, somos integrantes de la Red de Educadores Matemáticos Críticos (REDUMAC) y encontramos relevante, estudiar los caminos transitados, los desafíos que hemos asumido con la intención de transformar las prácticas matemáticas desde la escuela, así como hacer evidente las posibilidades de nuestra apuesta teórica, metodológica y las formas de trabajo como colectivo de maestros. Este colectivo surge del interés y preocupación de profesionales en educación por continuar la formación que habíamos puesto en marcha desde el desarrollo de nuestros trabajos de (...) grado de maestría bajo perspectivas sociopolíticas y de la política cultural de la educación matemática retomando inicialmente postulados de la Educación Matemática Crítica (EMC). El desarrollo de las prácticas pedagógicas propuestas que hemos gestado ha girado en torno al diseño de escenarios de aprendizaje y de ambientes de modelación matemática. Sustentados en estas ideas teóricas, REDUMAC busca generar espacios desde los cuales los profesores continuemos profundizando y reflexionando las ideas que trabajamos en nuestras investigaciones, encontrando intereses comunes con otros compañeros. De esta manera, buscamos posicionarnos y actuar críticamente en nuestro rol como profesores e investigadores desde el campo de la educación matemática para pensar y reflexionar sobre las problemáticas que vinculan la escuela, la universidad y la sociedad. Nuestro objetivo es continuar consolidándonos como red y como espacio de formación continuada de profesores, desde un proceso autónomo que surge de los propios intereses de sus participantes, y que quiere vincular a más profesores e investigadores del país que tengan esas mismas intencionalidades. Con este escrito, buscamos no solo invitar a la comunidad a poner en discusión esta preocupación, sino dar a conocer la experiencia en formación continuada de profesores de matemáticas que hemos venido explorando, construyendo y consolidando desde espacios de autoformación. Para lograrlo, hacemos un proceso reflexivo y de autoconocimiento para identificar los caminos que hemos transitado, las posibilidades y los retos que venimos asumiendo desde nuestro trabajo colaborativo, buscando otros mundos posibles que vinculen la educación matemática y la realidad social de nuestro país. De esta manera, iniciamos el artículo con un apartado en el cual argumentamos la relevancia de retomar el camino de REDUMAC, posteriormente, reconstruimos en detalle nuestra historia, y en un tercer apartado, profundizamos en las estrategias de trabajo que hacen particular a este colectivo de maestros. Para finalizar, relatamos los caminos recorridos, los logros alcanzados, los aprendizajes construidos, las posibilidades que encontramos a futuro para nuestro colectivo y para iniciativas que se puedan gestar en estas líneas. (shrink)

Excuses are commonplace. Making and accepting excuses is part of our practice of holding each other morally responsible. But excuses are also curious. They have normative force. Whether someone has an excuse for something they have done matters for how we should respond to their action. An excuse can make it appropriate to forgo blame, to revise judgments of blameworthiness, to feel compassion and pity instead of anger and resentment. The considerations we appeal to when making excuses are a motley (...) bunch: tiredness, stress, a looming work deadline, a wailing infant, poverty, duress, ignorance. What unifies these various considerations as a class? In virtue of what can they all excuse? And what does their normative force consist in? This paper aims to develop a unified account of excuses: what they are and what they do. In a nutshell, I argue that excuses are considerations that show that an agent’s wrongdoing does not manifest a specific motivational failing: namely, the lack of a morally adequate present-directed intention. What do excuses do? I suggest that they function as responsibility-modifiers. They alter how the wrongdoer, the wronged party, bystanders may morally respond to a wrong, without negating that it remains appropriate to respond in some way. (shrink)

Max Weber (1864-1920), generally known as a founder of modern social science, was concerned with political affairs throughout his life. The texts in this edition span his career and include his early inaugural lecture The Nation State and Economic Policy, Suffrage and Democracy in Germany, Parliament and Government in Germany under a New Political Order, Socialism, The Profession and Vocation of Politics, and an excerpt from his essay The Situation of Constitutional Democracy in Russia, as well as other shorter (...) writings. Together they illustrate the development of his thinking on the fate of Germany and the nature of politics in the modern western state in an age of cultural 'disenchantment'. The introduction discusses the central themes of Weber's political thought, and a chronology, notes and an annotated bibliography place him in his political and intellectual context. (shrink)

In recent years, there has been an increase in the establishment of biobanks for genetic and genomic studies around the globe. One example of this is the Human Heredity and Health in Africa Initiative (H3Africa), which has established biobanks in the sub‐region to facilitate future indigenous genomic studies. The concept of ‘broad consent’ has been proposed as a mechanism to enable potential research participants in biobanks to give permission for their samples to be used in future research studies. However, questions (...) remain about the acceptability of this model of consent. Drawing on findings from empirical research about the role of trust in decision‐making, we argue that an account of entrustment may be an appropriate way of addressing current challenges of seeking consent for biobank research in Africa. We propose a set of key points to consider that can support the proposed entrustment framework. (shrink)

The Trans-Pacific Partnership was negotiated with participation of the U.S. representatives from 2008. It was discussed not only in terms of the economic consequences of it. The proponents of signing TPP claimed that it would strengthen the alliances in Asia-Pacific region, curtail the Chinese influences and let the U.S. establish the global trade rules for the future. The debate on this issue took place in the Congress, also the front runners of the presidential elections of 2016 expressed their standpoints. The (...) attitude of public opinion will be also presented as well as the position of Donald Trump which resulted in the withdrawal of the United States from the agreement once he became the President of the U.S. (shrink)

Resumen En esta nota crítica presento un análisis de los materiales textuales que constituyen el capítulo 19 de la serie Early Greek Philosophy de A. Laks y G. Most dedicado a Parménides. Después de comparar cuantitativamente los textos de este capítulo con las ediciones de H. Diels y A.H. Coxon, así como de precisar cuáles son los textos "nuevos" que figuran en esta edición y las formas en que los editores decidieron presentarlos, ofrezco algunas consideraciones sobre el concepto mismo de (...) recepción y su operatividad en este capítulo, sobre la superación definitiva de la distinción entre testimonios y fragmentos y sobre las ventajas y desventajas que supone cortar los textos para la presentación esquemática y temática de los contenidos. Por último, examino el modo en que la doctrina de Parménides se presenta en este capítulo y muestro algunas de las decisiones que los autores tomaron sobre los innumerables problemas de transmisión textual del Poema.In this critical note, I will present an analysis of the textual materials that constitute the 19th chapter, dedicated to Parmenides, of the Early Greek Philosophy series by A. Laks and G. Most. After offering a quantitative comparison of the texts in this chapter and the editions of H. Diels and A.H. Coxon, and after specifying which "new" texts figure in this edition and how they are presented, I will provide considerations on the concept of reception and how it operates throughout this chapter, on the definite overcoming of the distinction between testimonia and fragmenta, and on the advantages and disadvantages of cutting out the texts for the schematic and thematic presentation of its contents. Finally, I examine how Parmenides' doctrine is presented and comment on some of the decisions that the authors made on a few of the innumerable problems related to the textual transmission of the Poem. (shrink)

Can moral ignorance excuse? This chapter argues that philosophical debate of this question has been based on a mistaken assumption: namely that excuses are all-or-nothing affairs; to have an excuse is to be blameless. The chapter argues that we should reject this assumption. Excuses are not binary but gradable: they can be weaker or stronger, mitigating blame to greater or lesser extent. This chapter explores the notions of strength of excuses, blame miti- gation and the relationship between excuses and moral (...) responsibility. These ideas open up some principled middle-ground between the two positions staked out in the literature. Moral ignorance may well excuse but it does not exculpate. (shrink)

Logical paradoxes – like the Liar, Russell's, and the Sorites – are notorious. But in Paradoxes and Inconsistent Mathematics, it is argued that they are only the noisiest of many. Contradictions arise in the everyday, from the smallest points to the widest boundaries. In this book, Zach Weber uses “dialetheic paraconsistency” – a formal framework where some contradictions can be true without absurdity – as the basis for developing this idea rigorously, from mathematical foundations up. In doing so, (...) class='Hi'>Weber directly addresses a longstanding open question: how much standard mathematics can paraconsistency capture? The guiding focus is on a more basic question, of why there are paradoxes. Details underscore a simple philosophical claim: that paradoxes are found in the ordinary, and that is what makes them so extraordinary. (shrink)

Is it possible that non-natural chemical substances become natural without changing their chemical, physical or physiological characteristics? The history of synthetic flavors with a special emphasis on vanillin suggests that yes, it is possible. This process is called naturalization and means in this case the change of status of a synthetic flavor to something natural. In this article the history of vanillin as a frequently used flavor and its transformation into a natural ingredient in the twentieth century will be presented (...) and analyzed. Studying the particular characteristics of vanillin, it seems that known concepts in the history of science like Ersatzstoff (surrogate) or Wirkstoff (active agent) do not constitute the best fit in describing this flavoring agent. Categorizing vanillin as a Konsumstoff (commodity agent) seems more useful in order to classify its characteristics and its historical development. I suggest using Konsumstoff as a new theoretical and methodological approach to study the history of chemical substances. In this article, the concept of Konsumstoff will be outlined and developed using the vanillin case as a paradigmatic example. (shrink)

ABSTRACT Genomic research and biobanking present several ethical, social and cultural challenges, particularly when conducted in settings with limited scientific research capacity. One of these challenges is determining the model of consent that should support the sharing of human biological samples and data in the context of international collaborative research. In this paper, we report on the views of key research stakeholders in Ghana on what should count as good ethical practice when seeking consent for genomic research and biobanking in (...) Africa. This study was part of a multi-country qualitative case study conducted in three African countries: Ghana, Uganda and Zambia under the auspices of the Human Heredity and Health in Africa initiative (H3Africa). Our study suggests that while participants are willing to give consent for their samples and associated data to be used for future research purposes, they expect to receive feedback about the progress of the research and about the kinds of research being undertaken on their samples and data. These expectations need to be anticipated and discussed during the consent process which should be seen as part of an ongoing communication process throughout the research process. (shrink)

Genomic research and biobanking present several ethical, social and cultural challenges, particularly when conducted in settings with limited scientific research capacity. One of these challenges is determining the model of consent that should support the sharing of human biological samples and data in the context of international collaborative research. In this paper, we report on the views of key research stakeholders in Ghana on what should count as good ethical practice when seeking consent for genomic research and biobanking in Africa. (...) This study was part of a multi-country qualitative case study conducted in three African countries: Ghana, Uganda and Zambia under the auspices of the Human Heredity and Health in Africa initiative. Our study suggests that while participants are willing to give consent for their samples and associated data to be used for future research purposes, they expect to receive feedback about the progress of the research and about the kinds of research being undertaken on their samples and data. These expectations need to be anticipated and discussed during the consent process which should be seen as part of an ongoing communication process throughout the research process. (shrink)

Several authors have used the notion of causal specificity in order to defend non-parity about genetic causes (Waters 2007, Woodward 2010, Weber 2017, forthcoming). Non-parity in this context is the idea that DNA and some other biomolecules that are often described as information-bearers by biologists play a unique role in life processes, an idea that has been challenged by Developmental Systems Theory (e.g., Oyama 2000). Indeed, it has proven to be quite difficult to state clearly what the alleged special (...) role of genetic causes consists in. In this paper, I show that the set of biomolecules that are normally considered to be information-bearers (DNA, mRNA) can be shown to be the most specific causes of protein primary structure, provided that causal specificity is measured over a relevant space of biological possibilities, disregarding physical as well as logically possible states of the causal variables. (shrink)

Jean-Paul Sartre en El ser y la nada plantea una ontología basada en la dualidad fundamental del ser y una nada que, ante todo, se describe como un acto nihilizador. En virtud de una fuerte presencia de dinámicas activas en la ontología sartreana, esta investigación tiene por objetivo identificar el rol de la pasividad en la ontología y en la fenomenología sartreanas, con vistas a resaltar la necesidad de la dimensión pasiva en, al menos, dos fenómenos cruciales en la constitución (...) fáctica del para-sí, a saber, por un lado, la situación del cuerpo-para-sí y, por otro, el aparecer del otro a través de la mirada. Para este objetivo se recurrirá a la ontología merleaupontiana en torno a la pasividad expuesta en Lo visible y lo invisible a modo de guía. Con ello, la hipótesis a sostener es que hay un importante recurso a la pasividad en la fenomenología de la situación del cuerpo-para sí, agudizado con el aparecer del otro, el cual, no obstante, se ausenta en la exposición ontológica. (shrink)

Nous sommes en train de franchir un seuil dont, par ailleurs, nous ignorons l’issue. Une technologie de conversation inspirée du mouvement chilien Mandrágora des années 1930 et des qualités magiques de la plante du même nom mobilise les pratiques artistiques pour l’entrevoir. La Mandrágora Constituyente a été conçue autour d’au moins deux idées : la dissidence ne nie pas la conversation, mais la favorise ; la réalité se constitue dans sa description, de sorte que les faits ne sont pas indépendants (...) de la manière dont ils sont lus. (shrink)