La conciencia fenoménica es la propiedad que los estados, sucesos y procesos mentales poseen cuando, y sólo cuando, hay algo que es como algo para el sujeto que los posee; para experimentarlos o estar en tales estados. Hay algo que es como oler café recién preparado. Tener la experiencia de oler café recién preparado es un estado fenoménicamente conciente. Comúnmente, qué es algo como tener una experiencia conciente refiere al carácter fenoménico de las experiencias. Las teorías de la conciencia intentan (...) explicar éste carácter fenoménico. (shrink)

Currently, the concept of engagement is crucial in the field of learning and school achievement. It is a multidimensional concept (e.g., behavioral, emotional, and cognitive dimensions) that has been widely used as a theoretical framework to explain the processes of school engagement and dropout. However, this conceptual framework has been scarcely used in the field of homework. The aim of the present study was to analyze the role of intrinsic motivation, perceived homework utility, and personal homework attitude as precursors of (...) student homework engagement (behavioral engagement) and, at the same time, how such engagement is the precursor of academic achievement. Seven hundred and thirty students of Compulsory Secondary Education (7th to 10th grade) from fourteen schools northern Spain participated. A structural equation model was elaborated on which intrinsic motivation, perceived utility and attitude were observed variables, and student engagement (time spent on homework, time management, and amount of teacher-assigned homework done) and academic achievement (Mathematics, Spanish Language, English Language, Social Science) were latent variables. The results reveal that (i) intrinsic motivation is a powerful precursor of student behavioral engagement (also perceived utility and attitude, although to a lesser extent) and (ii) academic achievement is closely linked to the level of student engagement, qualifying the results of many of the previous studies conducted from a task-centered perspective (as opposed to a person-centered perspective). (shrink)

Several studies have illuminated how processing manual action verbs (MaVs) affects the programming or execution of concurrent hand movements. Here, to circumvent key confounds in extant designs, we conducted the first assessment of motor–language integration during handwriting—a task in which linguistic and motoric processes are co‐substantiated. Participants copied MaVs, non‐manual action verbs, and non‐action verbs as we collected measures of motor programming and motor execution. Programming latencies were similar across conditions, but execution was faster for MaVs than for the other (...) categories, regardless of whether word meanings were accessed implicitly or explicitly. In line with the Hand‐Action‐Network Dynamic Language Embodiment (HANDLE) model, such findings suggest that effector‐congruent verbs can prime manual movements even during highly automatized tasks in which motoric and verbal processes are naturally intertwined. Our paradigm opens new avenues for fine‐grained explorations of embodied language processes. (shrink)

Based on the literature on stakeholder management and family firm dynamics, this research analyses the relationship between three constructs: the identification of business families with their family firms, FFs’ orientation toward key non-family stakeholders, and the achievement of better economic performance. Data analyses from 374 family and non-family members of 173 Spanish FFs show that a high level of family identification with their firms affects the orientation of FFs toward key non-family stakeholders in setting corporate goals and that this orientation (...) will lead to higher economic performance only when it is built on family identification with the firm. Our results also show that the significance of both relationships changes with the degree of family involvement in the management of the FF. (shrink)

Resumen Este artículo ofrece una lectura de la pintura renacentista según los principios establecidos por Leon Battista Alberti, uno de los primeros teóricos de la perspectiva en cuyo Tratado de pintura se refiere al cuadro como “una ventana abierta a la historia”. El concepto de historia empleado por Alberti, que se presta a numerosas interpretaciones, es abordado a partir de las reflexiones de Erwin Panofsky en torno a la perspectiva como “forma simbólica”, avanzando hacia una hipótesis en torno al carácter (...) simbólico de la configuración y representación del tiempo en el cuadro-ventana albertiano.This paper offers a reading of the renaissance painting according to the principles established by Leon Battista Alberti, one of the first theorists of perspective in painting which Trattato della pittura define the frame of the painting as “an open window into history”. The concept of history employed by Alberti, which lends itself to many interpretations, is approached from the reflections of Erwin Panofsky about the prospect as “symbolic form”, moving towards a hypothesis about the symbolic nature of the configuration and representation of time in the alberti’s window. (shrink)

El autor interpreta el pragmatismo defendido por R. Rorty como una variante más del cambio cultural denominado "Postmodernidad ", e identifica y comenta algunas afirmaciones rortianas sobre el sentido de la filosofia y el pensamiento crítico que le permitan encarar los temores expresados por J. Searle sobre el posible irracionalismo ofrecido por los posmodernos en el campo de la educación. A fin de establecer un marco conceptual lo suficientemente amplio para desarrollar su tesis, el autor confronta dos de las múltiples (...) distinciones ofrecidas sobre el sentido de la "postmodernidad" para criticar la epistemología como núcleo de las tareas de la modernidad occidental. Establecido dicho marco se da paso a algunas de las tesis de Rorty sobre el sentido que toman en su propuesta los conceptos de filosofia, razón y educación. Desde este punto de vista, la educación se convierte en una genuina actividad ética y no en una nueva destreza metodológica propia de la educación liberal ilustrada tal como la defiende Searle. Otra tesis complementaria del autor es que la posmodernidad no es el reino del relativismo ni la sinrazón. (shrink)

Background. The study of entrepreneurial activity has undergone intense development in recent decades. Traditionally this topic has been addressed from three approaches: economic, sociological and psychological. In the study of enterprising personality, two fundamental perspectives stand out: the use of general personality traits, like the Big Five, and the use of more specific traits related to entrepreneurial spirit, such as self-efficacy, autonomy, innovation, optimism, and others. The objective of this study is to provide validity evidence for a new instrument for (...) measuring eight specific dimensions of entrepreneurial personality (BEPE). Method. The sample was composed of 1,170 adults from the general population (59.9% women). The average age was 42.34 years with a standard deviation of 12.96. Of the sample, 13% were self-employed. Internal factorial structure and reliability of BEPE were examined. The relationships with other variables and the discriminative capacity of the BEPE between different groups of workers were analyzed. Results. First order factor analyses show the essential unidimensionality of each of the eight proposed sub-scales, with factorial weights ranging between 0.341 and 0.825. A second-order factor analysis was carried out, obtaining a general dimension of entrepreneurial personality. With regards to reliability, the eight BEPE sub-scales gave high alpha coefficient values, between 0.825 and 0.899, as did the total battery (0.97). BEPE sub-scales show a high canonical correlation with the Big Five personality factors (.795), and with the sub-scales of the Measure of Entrepreneurial Talents and Abilities questionnaire (.815). Conclusions. The BEPE questionnaire for the evaluation of the eight fundamental specific dimensions of the entrepreneurial personality presents adequate psychometric properties. Its relationships with other measures of personality traits are in line with what is expected. Therefore, the BEPE is a new measurement instrument that can be used with confidence both in the applied field and in research. (shrink)

How does microbiota research impact our understanding of biological individuality? We summarize the interdisciplinary summer school on "Microbiota, Symbiosis and Individuality: Conceptual and Philosophical Issues" (July 2019), which was supported by a European Research Council starting grant project "Immunity, DEvelopment, and the Microbiota" (IDEM). The summer school centered around interdisciplinary group work on four facets of microbiota research: holobionts, individuality, causation, and human health. The conceptual discussion of cutting-edge empirical research provided new insights into microbiota and highlights the value of (...) incorporating into meetings experts from other disciplines, such as philosophy and history of science. (shrink)

This is an excerpt from a report that highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012. This excerpt explores the question: How do we recognize distinct types of emotion in music?

This is an excerpt from a report that highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012. This excerpt explores the question: What counts as cognitive penetration?

This report highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012: 1. How should we demarcate perceptual learning from perceptual development? 2. What are the origins of multimodal associations? 3. Does our representation of time provide an amodal framework for multi-sensory integration? 4. What counts as cognitive penetration? 5. How can philosophers and psychologists most fruitfully collaborate?

This is an excerpt from a report that highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012. This excerpt explores the question: How should we demarcate perceptual learning from perceptual development?

This is an excerpt from a report that highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012. This excerpt explores the question: How can philosophers and psychologists most fruitfully collaborate?

This is an excerpt from a report that highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012. This excerpt explores the question: Does our representation of time provide and amodal framework for multi-sensory integration?

This is an excerpt from a report that highlights and explores five questions which arose from the workshop on perceptual learning and perceptual recognition at the University of Toronto, Mississauga on May 10th and 11th, 2012. This excerpt explores the question: What are the origins of multimodal associations?

Alternatives to convenience sampling (CS) are needed for HIV/STI surveillance of most-at-risk populations in Latin America. We compared CS, time space sampling (TSS), and respondent driven sampling (RDS) for recruitment of men who have sex with men (MSM) and transgender women (TW) in Lima, Peru. During concurrent 60-day periods from June-August, 2011, we recruited MSM/TW for epidemiologic surveillance using CS, TSS, and RDS. A total of 748 participants were recruited through CS, 233 through TSS, and 127 through RDS. The TSS (...) sample included the largest proportion of TW (30.7 %) and the lowest percentage of subjects who had previously participated in HIV/STI research (14.9 %). The prevalence of newly diagnosed HIV infection, according to participants' self-reported previous HIV diagnosis, was highest among TSS recruits (17.9 %) compared with RDS (12.6 %) and CS (10.2 %). TSS identified diverse populations of MSM/TW with higher prevalences of HIV/STIs not accessed by other methods. (shrink)

En el presente artículo se muestra que en la cosmología cartesiana no resulta claro cómo se puede hablar o referir a cuerpos individuales en el marco de un universo absolutamente compacto. Se defiende que el concepto de cuerpo individual en el interior de dicha cosmología se puede construir como una ficción del espíritu. Un cuerpo individual se puede construir como la extensión que se encuentra encerrada en una superficie maximal cuyas subdivisiones carecen de movimiento relativo entre sí. Se muestra, también, (...) que la cosmología cartesiana puede presentarse como un modelo trivial de la Teoría M. (shrink)

Merleau-Ponty suggests that to perceive is to be “geared into” the world. In perceiving, we are related to a temporally structured modal space of bodily possibilities that is co-constituted by the body and the world. When we perceive, we are “geared into” this structure and responsive to it; when we misperceive, we are not. In misperceiving, we are unaware of our failure to be geared into the world, and in this respect, we lack awareness of what we are doing. In (...) explaining misperception via this lack of self-awareness, Merleau-Ponty anticipates a key feature of M. G. F. Martin's epistemic disjunctivism: the idea that perceptions and misperceptions can be indiscriminable because of a self-awareness we lack, rather than a set of positive phenomenal features that two experiences share. However, because Merleau-Ponty's account of self-awareness imposes relatively few cognitive demands, he is able to explain how adults, infants, and dogs can be self-aware in the same sense, and how they can fail to discriminate between their experiences in the same way. This provides Merleau-Ponty with the resources to answer Susanna Siegel's objection to epistemic disjunctivism on the basis of “cognitively unsophisticated hallucinators.”. (shrink)

A partir de un estudio de la “arqueología de los medios” en la producción de imaginarios artísticos, el interés por recuperar de las páginas de la Revista Moderna de México el cuento “En el lago Pátzcuaro” de Rubén M. Campos es mostrar la forma cómo impactó el ferrocarril en la producción de relatos artísticos en el afán de relatar la experiencia poética del viaje a través del territorio nacional. El ferrocarril, como un artefacto productor de miradas, traería consigo un proceso (...) de transformación estética para la producción de reproducciones visuales en la prensa literaria del entresiglos mexicano. Específicamente interesa mostrar este relato como un ejemplo de cómo las tecnologías de la mirada –fotografía e ilustraciones– posibilitan la aparición de propuestas híbridas de representación de la experiencia del viaje, aspecto que aparece ligado al desarrollo del ferrocarril como medio de comunicación y transporte. (shrink)

Caracterización de un grupo de comités de ética en investigación en Colombia Caracterização de um grupo de comitês de ética em pesquisa na Colômbia In the last decades, controlled clinical trials sponsored by the pharmaceutical industry have increased considerably. This has led to the need for greater control and assistance by regulators and ethics committees to ensure appropriate compliance with established ethical standards and good clinical practices in general. In Colombia, the National Food and Drug Surveillance Institute, the regulator in (...) the country, controls and monitors the operation of clinical research with drugs. In 2008, this entity issued Resolution 2378, which provides and regulates research actors in Colombia, including ethics committees. After being in force for several years, it is necessary to know whether research ethics committees in Colombia operate in accordance with this regulation and to determine the status of implementation of the requirements therein. For this purpose, a survey was designed to be voluntarily answered and a response was obtained from 25 of the 69 certified committees in Colombia. Twenty-two of them could be analyzed because their information was complete. Compared with previous studies, favorable changes in development and organization were observed in accordance with the current proposed regulation. Para citar este artículo / To reference this article / Para citar este artigo Suárez-Obando F, Reynales H, Urina M, Camacho J, Viteri M. Caracterización de un grupo de comités de ética en investigación en Colombia. pers. bioét. 2018; 22: 303-318. DOI: 10.5294/pebi.2018.22.2.8. (shrink)

The aim of this study was to carry out a psychosocial analysis of child-to-parent violence (CPV) in a sample of school adolescents, considering a set of individual variables (psychological distress, problematic use of social networking sites, and perceived non-conformist social reputation) and family variables (open and problematic communication with parents) according to sex. The sample consisted of 3,731 adolescents (54% boys), aged between 14 and 16 years (M = 14.6 years, SD = 0.567), from the state of Nuevo León, Mexico. (...) The scores of the boys and girls were analyzed to check for differences. Also, correlations between all the study variables were calculated. Finally, a multiple stepwise regression analysis was carried out for the total sample and also for boys and girls separately. Results confirmed the important role of individual variables as predictors of CPV in boys and girls. The main difference between boys and girls was observed in the predictive weight of problematic use of social networking sites, which was higher in girls than in boys. Open communication with the father was a significant factor for predicting the decrease of CPV levels in the case of boys, while open communication with the mother predicted the decrease of CPV in girls. Problematic communication with the mother showed similar values in boys and girls when predicting CPV, however, the predictive weight of problematic communication with the father was higher in girls than in boys. These results are interesting and have important implications for the prevention of CPV. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Descartes and Augustine by Stephen MennSteven NadlerStephen Menn. Descartes and Augustine. New York: Cambridge University Press, 1998. Pp. xvi + 415. Cloth, $74.95.As most readers of this journal well know, scholars in the history of philosophy can, however roughly, be divided into two distinct (and sometimes antagonistic) camps: those who think that work on the great philosophers of the past should focus almost exclusively on an analysis of (...) their theses and arguments, and those who believe that we cannot truly understand any philosopher’s ideas without serious investigation into the historical, philosophical and even more general intellectual context of their thought. Stephen Menn’s book is a profoundly good example of the latter school.While it is undeniable that Descartes was strongly influenced by his Jesuit education and by his later reading of latter-day scholastics like Suarez, and that he was motivated in part by a desire to move philosophy beyond its sterile and unprogressive Aristotelian paradigm, one of the crucial questions in Cartesian scholarship concerns the extent to which Descartes was himself an Augustinian Platonist. In this long, brilliant, learned, at times tedious but generally fascinating study, Menn argues that in terms of both method and substance, with respect to motivation, discipline and goals, there was no thinker more important for Descartes’s intellectual development and philosophical project than St. Augustine. Taking on the great triumvirate of French Cartesian scholarship—Gilson, Gueroult and Gouhier, all of whom argued that, while it is possible to find Augustinian elements in Descartes’s philosophy, nonetheless his thought is radically anti-Augustinian, sharing neither “the Augustinian spirit nor the Augustinian conception of philosophy itself” (8–10)—Menn insists that Augustinian principles inform and sustain in a very deep way Descartes’s metaphysics and epistemology. Moreover, Descartes’s general philosophical project is fundamentally the same as that of the Bishop of Hippo: to show how true wisdom can be born only from scientia. For Descartes, this means showing how the failure of Aristotelian science should lead not to a suspicion of science in general, nor to limiting oneself to a skeptical prudentialist moralizing (such as that of the Renaissance humanists), but to a true wisdom based on certain knowledge of the world. That knowledge of the world will, of course, be a mechanistic one, but it will be grounded in an Augustinian metaphysics. In the end—and here is where Menn most clearly takes issue with Gilson [End Page 625] and Co.—the project is to reconcile Christianity and philosophical knowing, precisely what Augustine set out to do.Understanding Augustine, Menn claims, requires an understanding of Plotinus and the Platonist tradition. And this, he further insists, demands that we know the essential elements of Plato’s metaphysics itself. Menn’s pursuit of depth and attention to detail can sometimes be wearying—do we really need in a book such as this a discussion of the variations in Plato’s explanation of how sensible particulars relate to intelligibles between the middle and late dialogues?—but in the end most of it pays off. We find out what Augustine found of value in his reading of Plotinus and what he needed to leave behind. Of the greatest importance, especially for someone seeking to move beyond the materialism of the Manicheans, was a conception of the human soul as an incorporeal thing and an understanding of God or nous as an immaterial and transcendent source of being and, through illumination, of knowledge. “[Augustine] went to the Platonists to learn a method for understanding God and the soul, and he accepts a great deal of the doctrine that comes from this way of understanding them, but he knew from the beginning what it was he wanted to understand: it was the God and the human souls described in the Christian scriptures” (166).What Descartes wanted was much the same, although he hoped to put it to further use by returning from the heights of metaphysics to the most general science of the natural world (physics) and the particular, practical sciences (wisdom) that follow from it. If he could successfully ground his physics in proper metaphysical first principles, then his philosophical goals would... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Descartes and Augustine by Stephen MennSteven NadlerStephen Menn. Descartes and Augustine. New York: Cambridge University Press, 1998. Pp. xvi + 415. Cloth, $74.95.As most readers of this journal well know, scholars in the history of philosophy can, however roughly, be divided into two distinct (and sometimes antagonistic) camps: those who think that work on the great philosophers of the past should focus almost exclusively on an analysis of (...) their theses and arguments, and those who believe that we cannot truly understand any philosopher’s ideas without serious investigation into the historical, philosophical and even more general intellectual context of their thought. Stephen Menn’s book is a profoundly good example of the latter school.While it is undeniable that Descartes was strongly influenced by his Jesuit education and by his later reading of latter-day scholastics like Suarez, and that he was motivated in part by a desire to move philosophy beyond its sterile and unprogressive Aristotelian paradigm, one of the crucial questions in Cartesian scholarship concerns the extent to which Descartes was himself an Augustinian Platonist. In this long, brilliant, learned, at times tedious but generally fascinating study, Menn argues that in terms of both method and substance, with respect to motivation, discipline and goals, there was no thinker more important for Descartes’s intellectual development and philosophical project than St. Augustine. Taking on the great triumvirate of French Cartesian scholarship—Gilson, Gueroult and Gouhier, all of whom argued that, while it is possible to find Augustinian elements in Descartes’s philosophy, nonetheless his thought is radically anti-Augustinian, sharing neither “the Augustinian spirit nor the Augustinian conception of philosophy itself” (8–10)—Menn insists that Augustinian principles inform and sustain in a very deep way Descartes’s metaphysics and epistemology. Moreover, Descartes’s general philosophical project is fundamentally the same as that of the Bishop of Hippo: to show how true wisdom can be born only from scientia. For Descartes, this means showing how the failure of Aristotelian science should lead not to a suspicion of science in general, nor to limiting oneself to a skeptical prudentialist moralizing (such as that of the Renaissance humanists), but to a true wisdom based on certain knowledge of the world. That knowledge of the world will, of course, be a mechanistic one, but it will be grounded in an Augustinian metaphysics. In the end—and here is where Menn most clearly takes issue with Gilson [End Page 625] and Co.—the project is to reconcile Christianity and philosophical knowing, precisely what Augustine set out to do.Understanding Augustine, Menn claims, requires an understanding of Plotinus and the Platonist tradition. And this, he further insists, demands that we know the essential elements of Plato’s metaphysics itself. Menn’s pursuit of depth and attention to detail can sometimes be wearying—do we really need in a book such as this a discussion of the variations in Plato’s explanation of how sensible particulars relate to intelligibles between the middle and late dialogues?—but in the end most of it pays off. We find out what Augustine found of value in his reading of Plotinus and what he needed to leave behind. Of the greatest importance, especially for someone seeking to move beyond the materialism of the Manicheans, was a conception of the human soul as an incorporeal thing and an understanding of God or nous as an immaterial and transcendent source of being and, through illumination, of knowledge. “[Augustine] went to the Platonists to learn a method for understanding God and the soul, and he accepts a great deal of the doctrine that comes from this way of understanding them, but he knew from the beginning what it was he wanted to understand: it was the God and the human souls described in the Christian scriptures” (166).What Descartes wanted was much the same, although he hoped to put it to further use by returning from the heights of metaphysics to the most general science of the natural world (physics) and the particular, practical sciences (wisdom) that follow from it. If he could successfully ground his physics in proper metaphysical first principles, then his philosophical goals would... (shrink)

El objetivo es conocer las circunstancias y tratamiento judicial de asesinatos por violencia de género. Se plantea el diagnóstico forense de muerte, se exponen resultados de la investigación realizada por Genovés et al. en 2018 sobre150 casos de muerte por violencia de género en Andalucía, se plantea un posible patrón de conducta basado en la teoría de los pensamientos obsesivos y rumia silenciosa. Los resultados muestran una violencia anunciada, sin trastornos mentales graves, los asesinatos se mantienen constantes en el tiempo, (...) la violencia empleada suele ser excesiva en comparación con otras muertes, el instrumento más usado es arma blanca, el agresor no se esconde, no suele arrepentirse, la calificación ha sido de asesinato en un 79%, concurriendo alevosía en un 91% de los casos, la indefensión de la víctima es buscada y utilizada por el agresor, el domicilio familiar es el lugar donde más asesinatos se producen. Se aprecia una evolución positiva en la aplicación del derecho. Es necesaria la perspectiva de género en la Justicia. (shrink)

in a january 1642 letter, rené descartes advises his correspondent—his then-follower, the Utrecht medical professor Henricus Regius—to consistently endorse the view that the human mind is related to its body by means of a "substantial union": Whenever the occasion arises, as much privately as publicly, you ought to profess that you believe a human to be a true ens per se and not per accidens and the mind to be really and substantially united to the body not through position or (...) disposition [situm aut dispositionem], as you say in your last written text, but through a true mode of union [verum modum unionis], as everyone... (shrink)

Abstract -/- Before Descartes, middle age philosophers like Thomas Aquinas (1225-1274), Duns Scotus (1266-1308), and Francisco Suarez (1548-1617) used to discuss the distinction between essence and existence in three ways (of course, Ibn-Sina was the first who made this distinction to rehabilitate Aristotelian philosophy in the Islamic heritage). Descartes was aware of that, but discussed it according to the relation between mind and body. Yet, he told us many times that he was used to separate essence from existence in metaphysical (...) issues. The objective of this paper is first to rephrase his untold opinion about the relation between essence and existence on the basis of his conception of the problem of distinction according to mind and body, and second, to disclose that Descartes's conception of existence is twofold. At the end, it is claimed that his twofold notion of existence and his inability to overcome it, is the principal factor in his failure to explicate everything according to first principles, and so in his failure to defeat skepticism. (shrink)