Aristotle's Ethics develops a complex theory of the qualities which make for a good human being and for several decades there has been intense discussion about whether Aristotle's theory of voluntariness, outlined in the Ethics, actually delineates what modern thinkers would recognize as a theory of moral responsibility. Javier Echeñique presents a novel account of Aristotle's discussion of voluntariness in the Ethics, arguing - against the interpretation by Arthur Adkins and that inspired by Peter Strawson - that he developed (...) an original and compelling theory of moral responsibility and that this theory has contributed in important ways to our understanding of coercion, ignorance and violence. His study will be valuable for a wide range of readers interested in Aristotle and in ancient ethics more broadly. (shrink)

What is the so-called “question of ontology?” Is the question of ontology genuinely a question about “categories” (Lowe 2006), “structure” (Sider 2011), “existence” (Thomasson 2015), or rather “reality” (Fine 2009)? In this article, I defend the neo-Sellarsian approach to the question of ontology, a novel, naturalistic approach according to which the foundational question of ontology is about “understanding the manifest and the scientific images of the world, and their multiple relationships.” First, I argue for the thesis of Impure Eliminativism, a (...) form of constructive pluralism about the question of ontology by which the substantivity of questions of ontology which are not the neo-Sellarsian one is to be built upon certain relations with the neo-Sellarsian question of ontology. Second, I argue for the categorial plasticity of the two images and their relations in connection with the hypothesis of Weak Epistemic Factualism. Third, and lastly, I argue for a person-based ontology framed in terms of the crucial notions of “fact” and “understanding” in response to the eliminativist categorizations of the two images and their relationships proposed by substantialism and structuralism. (shrink)

Dedekind’s methodology, in his classic booklet on the foundations of arithmetic, has been the topic of some debate. While some authors make it closely analogue to Hilbert’s early axiomatics, others emphasize its idiosyncratic features, most importantly the fact that no axioms are stated and its careful deductive structure apparently rests on definitions alone. In particular, the so-called Dedekind “axioms” of arithmetic are presented by him as “characteristic conditions” in the _definition_ of the complex concept of a _simply infinite_ system. Making (...) sense of Dedekind’s method may be dependent on an analysis of the classical model of deductive science, as presented by authors from the eighteenth and early nineteenth centuries. Studying the modern reconstructions of Euclidean geometry, we show that they did not presuppose deductive independence of the axioms from the definitions. Authors like Wolff elaborated a mathematics _based on definitions_, and the Wolffian model of deductive science shows significant coincidences with Dedekind’s method, despite the great differences in content and approach. Wolff had a conception of definitions as _genetic_, which bears some similarities with Kant’s idea of synthetic definitions: they are understood as positing the content of mathematical concepts and introducing thought objects (_Gedankendinge_) that are the objects of mathematics. The emphasis on the spontaneity of the understanding, which can be found in this philosophical tradition, can also be fruitfully related with Dedekind’s idea of the “free creation” of mathematical objects. (shrink)

In recent years, democratic theorists have inquired into the aesthetic dimension of contemporary politics. Influenced by Hannah Arendt and Jacques Rancière, these scholars claim that there is an analogy between democratic politics and aesthetic experiences, since both involve the confrontation of an indeterminacy that cannot be overcome by means of rational argumentation. Contributing to this perspective, but challenging some of Rancière’s insights, this article shows the importance of Jean-François Lyotard’s writings on aesthetics for understanding what I call ‘democratic aesthetics’. This (...) aesthetics, I argue, consists in works of art that bring representation to its limits, thus arousing an experience of the unpresentable. Influenced by Immanuel Kant’s analysis of the sublime, Lyotard claims that avant-garde art, by disrupting the rules of representational art, put representation as such into question. This experience of the unpresentable contributes to cultivating a readiness to listening to voices that are not yet heard, because they lack a discourse by which to express themselves. Given that politics in postmodernity, following Lyotard, consists in shifting the dividing line between the sayable and the unsayable, avant-garde art is conductive to a postmodern politics – which, I argue, is analogous to democratic politics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:158 Feminist Studies 46, no. 1. © 2020 by Feminist Studies, Inc. María Fernanda Olarte-Sierra and Tania Pérez-Bustos Careful Speculations: Toward a Caring Science of Forensic Genetics in Colombia Feminist Science and Technology Studies (STS) has recently opened up the question of care as a set of practices related to the sustainability of life.1 The field of feminist studies more broadly has extensively 1. This literature mostly comes from (...) Northern contexts and started to flourish with the seminal work of María Puig de la Bellacasa, “Matters of Care in Technoscience: Assembling Neglected Things,” Social Studies of Science 41, no. 1 (2010): 85–106. This essay gathers scattered feminist STS reflections on these issues and looks at them through the lens of care, including authors such as Susan Leigh Star, Donna Haraway, Isabelle Stengers, Hilary Rose, and Annemarie Mol. The concept of care orienting this exercise of rereading these authors is proposed by Berenice Fisher and Joan Tronto, “Toward a Feminist Theory of Caring,” in Circles of Care: Work and Identity in Women’s Lives, ed. Emily K. Abel and Margaret K. Nelson (Albany: State University of New York Press, 1990), 35–62. Before and after that essay came out, Puig de la Bellacasa published several other papers related to this issue, including “Touching Technologies, Touching Visions. The Reclaiming of Sensorial Experience and the Politics of Speculative Thinking,” Subjectivity 28, no. 1 (2009): 297–315; “‘Nothing Comes without Its World’: Thinking with Care,” The Sociological Review 60, no. 2 (2012): 197– 216; “Ethical Doings in Naturecultures,” Ethics, Place & Environment 13, no. 2 (2010): 151–69; “Making Time for Soil: Technoscientific Futurity and the Pace of Care,” Social Studies of Science 45, no. 5 (2015): 691–716; and Matters of Care: Speculative Ethics in More than Human Worlds (Minneapolis: University of Minnesota Press, 2017). All these publications have been widely cited by other authors, particularly in a special issue of Social Studies of Science on the politics of care published in 2015 (volume 45, issue 5). Other examples María Fernanda Olarte-Sierra and Tania Pérez-Bustos 159 studied how care, and associated practices such as transnational care chains, are feminized and precarious—involving an ethos embodied by those who actively work to maintain or preserve another’s life. Feminists have focused on the politics of care embedded in invisible jobs related to aesthetics, domestic work, child and elder care, and sexual activities and see all these tasks as related to the reproduction of life and culture.2 Central to this conceptualization of care is the understanding that these jobs are typically women’s work. There is a common association between this care and notions of “motherhood” as it relates to values such as compassion, love, and respect, which have been constructed as universally feminine. However, the main goal of feminist studies of care has been to deconstruct this association, particularly because it is imbued with the white, wealthy, heteronormative ideal of femininity that underlies a gendered division of labor. The reality is that class, race, nation, and gender determine who cares for whom, whether or not labor is paid, and to what extent care is exploitative. One strand of recent research problematizes both valorizing and criticizing care practices on the grounds that they are based on a rather homogeneous understanding of the feminine. Instead, these scholars seek to resurrect valuable feminist work without relying on essentialism of authors contributing to this discussion on care as an ethos for science include Ruth Müller and Martha Kenney, “Agential Conversations: Interviewing Postdoctoral Life Scientists and the Politics of Mundane Research Practices,” Science as Culture 24, no. 4 (2014): 537–59; Charis Thompson, Good Science: The Ethical Choreography of Stem Cell Research (Cambridge, MA: MIT Press, 2013); and Carrie Friese, “Realizing Potential in Translational Medicine: The Uncanny Emergence of Care as Science,” Current Anthropology 54 (S7): S129-S138. 2. From Latin America, see, for example, Luz Gabriela Arango Gaviria, Adira Amaya Urquijo, Tania Pérez-Bustos, and Javier Pineda Duque, eds., Género y cuidado: teorías, escenarios y políticas (Bogotá: Universidad Nacional de Colombia, 2018); Pascale Molinier and Luz Grabriela Arango Gaviria, eds., El trabajo y... (shrink)

This paper investigates the role that universities play in supporting social entrepreneurs (SEs) across their ecosystem. Adopting the resource-based view (RBV) approach, we argue that universities attract, mobilize, and deploy multiple resources that benefit SEs through four main mechanisms (i.e., teaching, research, outreach, and the development of partnerships). We use a qualitative approach of 62 semi-structured interviews and 8 focus groups in Ecuador, Bolivia, and Colombia. Our contribution shows that employing different resources and engaging in supportive activities of universities towards (...) SEs facilitate the development of university capabilities, such as an increased reputation, development of leadership skills for students and staff, and wider access to ecosystem resources that support other university activities related to teaching, research, and community outreach. The role that partnerships play in the development of these capabilities is fundamental, thanks to the different strategic alliances and mobilization of resources between universities and other actors while supporting SEs. This study contributes to our understanding of the role universities can play to intensify the nature of supportive ecosystems for SEs. This contribution is relevant not only to academics but also to practitioners, as this will shed light on the building, development, and scaling of a supportive ecosystem for SEs. (shrink)

Philosophical hermeneutics has become an unavoidable reference in the field throughout the twentieth century but has seldom been extended to draw conclusions in the area of political theory. Two intellectuals that have contributed to such a project are Charles Taylor and Gianni Vattimo, although they exhibit some important differences in key aspects of this enterprise, both at the level of the conceptual premises and at that of the prescribed policies and objectives. Here I examine these thinkers’ notion of tradition – (...) an essential feature of hermeneutical theories – its ontological underpinnings, and the place each of them assign to it in sociopolitical decision-making, especially in the context of multicultural societies. In the end, I argue for the superiority of Taylor’s model of understanding and employing tradition in current political and moral debates. (shrink)

Formelle Bildung es el concepto de Hegel para determinar la función histórica del arte en el mundo moderno. Esta función contrasta con la inhaltliche o la substantielle Bildung que proporcionó el arte en el mundo oriental y el mundo clásico griego, y en general, con la función decisiva que desempeña el arte en el ethos de culturas donde el arte es inseparable de la religión, donde según Hegel, el arte opera según su determinación suprema. Pero si bien el arte en (...) la cultura moderna ya no puede ser Kunstreligion, religión de arte, ello no significa que haya perdido su función como factor de cultura, sino que sigue siendo imprescindible en ella, aunque ya no para que la comunidad se identifique con los contenidos que el arte le representa, sino para que los individuos se confronten con ellos de un modo crítico-reflexivo. En el mundo moderno el arte ya no es arte de una comunidad, sino de y para una sociedad, de modo que el Estado y la institucionalidad están de por medio. El arte ya es autónomo y no determina doctrinaria o ideológicamente el ethos, pero por la forma de proporcionarle sus intuiciones y sus representaciones a la reflexión, fomenta el ejercicio libre del juicio de los individuos. Según Hegel, el carácter "formal" de la cultura que proporciona el arte en el mundo moderno hace que el arte se convierta en asunto fundamental de política cultural, donde arte y público pasan al primer plano. (shrink)

El artículo contrasta la intuición y la imaginación estéticas, frente a la versión científico-objetiva e ilustrática que tienen también los términos, cuya confusión le ha traído dificultades a la Estética y a la Filosofía del arte. Adorno y Gadamer han actualizado nuevamente estos conceptos, enfatizando su potencial autonomía e interpretabilidad, renovando así la relación entre verdad filosófica y experiencia del arte.

En los últimos cursos que impartió en el Collège de France, entre 1980 y 1984, Michel Foucault dio un protagonismo creciente en sus investigaciones al cinismo antiguo. Su estudio histórico de la ética antigua, orientado primero hacia la experiencia moral de los placeres, y luego al tema del cuidado de sí y de las prácticas ascéticas a través de las cuales se constituye la subjetividad en el marco de una estética de la existencia, termina con el ejemplo de los cínicos (...) a causa del fallecimiento de Foucault en junio de 1984. No obstante, los cínicos parecen representar al final de esos análisis un momento privilegiado, en cierto modo una culminación. El presente artículo pretende indagar en las razones de ese privilegio sobre la hipótesis de que, en los cínicos, Foucault encuentra respuesta al problema del aspecto voluntario de las resistencias al poder. (shrink)

During the last decade, Network Science has become one of the most active fields in applied physics and mathematics, since it allows the analysis of a diversity of social, biological and technological systems [24]. From the diversity of applications of Network Science, in this Opinion paper we are concerned about its potential to analyse one of the most extended group sports, Football (soccer in U.S. terminology) [29], since it allows addressing different aspects of the team organization and performance not captured (...) by classical analyses based on the performance of individual players. The reason behind relies on the complex nature of the game, which, paraphrasing the foundational paradigm of complexity sciences “can not be analysed by looking at its components (i.e., players) individually but, on the contrary, considering the system as a whole” or, in the classical words of after-match interviews “it’s not just me, it’s the team”. The recent ability of obtaining datasets of all events occurring during a match, including the position of the players and the interactions between them has opened the door to new kind of studies where it is possible to analyse and quantify the behaviour of a team as a whole, together with the role of a single player [17]. Under this framework, the organization of a team can be considered as the result of the interaction between its players, creating a network based on passes. In this way, we can create passing networks, which are directed (i.e.,... (shrink)

Nel 1929 avviene a Davos il famoso incontro tra Ernst Cassirer e Martin Heidegger che rappresenta il dibattito tra le correnti filosofiche dominanti nel mondo di lingua tedesca in quel momento, mentre ci si focalizza, nella sua risoluzione, sull’immediato futuro politico che avrebbe dovuto riguardare l'Europa, con i soliti mitmachen dell'università e della stragrande maggioranza dei suoi intellettuali, tra cuianche buoni sacerdoti e i barbieri di Cervantes, che bruciavano libri. Esattamente quattro secoli fa, tra gli altri, Lutero e Zwingli hanno (...) discusso nel cosiddetto Colloquio di Marburg, sul sacramento dell’Eucaristia, prendendo posizioni inconciliabili riguardo alla questione della presenza reale di Cristo in essa. Il presente documento intende dimostrare l'identità strutturale tra la discussione di Davos e quella del colloquio di Marburg, rivelando le sue dimensioni teologiche, che avranno, conosciute o meno, un enorme impatto sull'ulteriore sviluppo di discipline come la linguistica. (shrink)

The facts and inferences exposed in this writing, and the arguments that support it, allow us to conclude that the «extension of the mind», opened during the evolutionary process, since always and today accelerated by the work of human intervention, in no case authorizes us to consider that the «extension of mind» has changed human nature, as we have always known it. Therefore, there is no justification to speak of transhumanism, as if a new man, a «transhuman», had appeared at (...) the moment of the Singularity, whose nature had undergone substantial changes in relation to the usual human nature. For this reason, we consider that we should continue speaking of an «extensive humanism». No more. (shrink)

Publicado en el volumen colectivo editado por Jesús G. Maestro y Inger Enkvist, Contra los mitos y sofismas de las “teorías literarias” posmodernas, Academia del Hispanismo, Vigo 2010, págs 89-104.

Se busca rastrear la imagen que Platón tiene de Heráclito y articularla con la estructura argumentativa del Cratilo, para comprender las necesidades textuales a las que responde la doctrina del flujo perpetuo, es decir, la discusión sobre la corrección (ὀρθότης) del nombre. Gracias a la inclusión del testimonio heraclíteo, resulta posible rastrear la presunta consolidación de la tesis sobre los nombres primarios y los secundarios como el eje de la separación entre dos planos de realidad (uno estable y uno móvil) (...) y de la teoría de las Ideas -es decir, como la base de la epistemología platónica presente en los diálogos de madurez-. The article seeks to trace the image Plato has of Heraclitus and connect it with the argumentative structure of the Cratylus in order to understand the textual needs that give rise to the doctrine of perpetual flux, that is, the discussion regarding the correctness (ὀρθότης) of names. The inclusion of Heraclitus's testimony makes it possible to trace the alleged consolidation of the thesis regarding primary and secondary names as the axis of separation between two levels of reality (one stable, the other, changing) and the theory of Ideas -that is, as the basis of Plato's epistemology as set forth in the late dialogues-. (shrink)

The nm23 gene, a putative metastasis suppressor gene, was originally identified by its reduced expression in highly metastatic K‐1735 murine melanoma cell lines, as compared to related, low metastatic melanoma cell lines. Transfection of nm23 cDNA has been reported to suppress malignant progression in Drosophila and mammalian cells. Highly conserved homologues of nm23 have been found in organisms ranging from the prokaryote Myxococcus xanthus to Drosophila, where the gene is involved in normal development and differentiation. The product of the nm23 (...) gene exhibits a nucleoside diphosphate kinase activity, yet the nucleoside diphosphate kinase activity of Nm23 does not correlate with its apparent biological functions. We review recent cellular, genetic, biochemical and X‐ray crystallographic data to formulate and evaluate hypotheses concerning the molecular mechanism of nm23 action. (shrink)

Desde su juventud, Hitler experimentó el anhelo interno de convertirse en un renombrado artista, tanto en su Austria natal como en la Alemania a la que sentía pertenecer. Si bien la Escuela de Bellas Artes de Viena frustró, por dos veces, su sueño en el terreno de las artes plásticas, la política le brindó la oportunidad de hacerlo realidad; y, una vez convertido en Führer de todos los alemanes, se concibió a sí mismo como el gran artista que debía regenerar (...) y dar forma a una nueva Alemania. A través de este ensayo, trataré de presentar los principales trazos de la estética con que el nacionalsocialismo recubrió al iii Reich. Una estética que fue más allá del plano artístico, configurando toda una sociedad, un modelo político y una forma de pensamiento, a partir de su pretensión de dominio, su afán de eternidad y su deseo de hacer de la comunidad alemana una auténtica obra de arte. (shrink)

Neste artigo, compreende-se o neoliberalismo como um fenômeno complexo, em constante transformação, dotado de racionalidade. Defendese a Educação como um dos elementos centrais para aplicação e atuação de tecnologias políticas constituintes da racionalidade neoliberal. O artigo resulta da articulação dos achados de duas pesquisas, no sentido de compor uma trama analítica de discursos sobre docência, divulgadas veiculados na contemporaneidade. Trata-se de uma análise macro – campanhas e projetos com foco na docência divulgadas pela Rede Latino-Americana pela Educação – e de (...) seus desdobramentos discursivos em termos micro – especialmente nas campanhas eleitorais brasileiras. As análises realizadas compreendem a articulação entre as campanhas e os projetos da Reduca e as propostas político-eleitorais brasileiras como um conjunto de práticas materializantes e constituintes da agenda educacional-neoliberal latinoamericana. Inscreve “a formação continuada e a valorização de professores” como categoria analítica emergente dos documentos analisados. Tal categoria exerce papel central na consolidação da racionalidade do projeto neoliberal, resultando em inúmeras formas de pautar a Educação a partir da profissionalização e da legitimação do papel docente. Conclui-se que a ressignificação de “boas” práticas pedagógicas na contemporaneidade se constituiu a partir de processos de responsabilização dos docentes, principalmente pautados pela premissa neoliberal da performance individual, presente tanto nos discursos políticos eleitorais brasileiros quanto nos empresariais. Além disso, existe uma forte atuação dos empresários na área da Educação, em diferentes países da América Latina, de modo que compreender como a Educação vem sendo reinscrita a partir dessa e de outras redes de políticas educacionais é fundamental para se desnaturalizar os discursos transmitidos por tais redes, que materializam a agenda educacional contemporânea. (shrink)

Una experiencia de Teatro en el IES Universidad Laboral. Muestra de Teatro Escolar Gijón.