The aim of this work is to analyse the concept of semi-sentence from a linguistic, formal and computational point of view. A semi-sentence can be characterised as a sentence which, from a grammatical perspective, is neither absolutely correct nor incorrect . This study focuses on: - a characterisation of the semi-sentences in the setting of the grammar of a language. This study will help to analyse in depth the concept of grammaticality [3]; - the correlate of semi-sentences in formal languages, (...) i.e., semi-strings, which arise from applying productions that deviate from that which is strictly permitted by the rules of grammar [6]; - a Prolog program for handling semi-grammaticality in a computational manner [2]. (shrink)

Reseña del libro de S. Zuboff, La era del capitalismo de la vigilancia.

In Christianity, Otherization and Contemporary Politics, Roberto E. Alejandro argues that the identity politics of the American far-left follow an identity paradigm established by early Christian thinkers, and warns that such politics may incline towards the same violence Christianity succumbed to once imbued with political power.

In The Crucifixion and Resurrection of Freddie Gray, Roberto E. Alejandro argues that confessional commitments related to race, society, and structure dominated the interpretation of Gray’s death, stripping the man and his significance from a grieving, impoverished community.

Este trabajo orienta su contenido a las aplicaciones de la lógica borrosa, pero no desde una aproximación que trate de abordar ciertas caracterrsticas relevantes de algunas de ellas y/o comentar sus coincidencias y discrepancias desde el punto de vista dei soporte dado por la lógica borrosa. Existen excelentes y abundantes revisiones de este estilo, por lo que nosotros hemos optado por introducir algunas reflexiones a modo de respuesta a preguntas formuladas al hilo de la más general que da trtulo al (...) trabajo. Contestar a algunas de ellas es, sin duda, uncometido realmente arriesgado, como ocurre al tratar de plasmar, por ejemplo, y aunque sea con trazos “borrosos”, cuáles serán las aplicaciones futuras de la lógica borrosa. Esperamos que se nos disculpe si el acierto torna a ser escaso.This paper discusses about the field of fuzzy logic applications, but not from the point of view of its importance or commenting their main features and how they are formally supported by fuzzy logic. Very good, exist in this field, and so we decided to present some reflections trying to answer very general questions about this issue. Answering, for example, to the question about possible futureapplications of fuzzy logic is, no doubts, a very risky task. We look forward to be forgiven if our approach proves not to be very successful. (shrink)

EI análisis de algunos programas lógicos y de algunos problemas ya tradicionales de la teoría de la computabilidad -como el problema de la correspondencia de Post-, permiten mostrar algunas claves para argumentar acerca de la posibilidad o imposibilidad de un ordenador omnisciente. Los programas logicos inductivos y alguno de sus resultados más prometedores, como Golem, sirven para valorar la posibilidad de un ordenador corno ayudante cualificado en la tarea de hacer ciencia. Ambas discusiones dan paso a una reflexión final sobre (...) el mecanicismo.The analysis ofsome logical programs and some traditional topics from the computability theory -as the Post Correspondence Problem-, enables us to illustrate some key points for discussing the possibility ofa computer as an omniscient entity. Inductive logical programs and some oftheir most promising representatives, such as Golem, are showed useful for evaluating the possibility ofa computer as a qualified support ofscientific activity. Both topics give rise to a concluding discussion around mechanism. (shrink)

EI objetivo de este artículo es presentar los principios de la programación lógica borrosa y de sus principales variantes, ilustrándolas a través de un conjunto de aproximaciones que, a nuestro entender, son representativas de los avances en esta área. También incluimos la descripción de otros sistemas de programación lógica que se sustentan en lógicas de la incertidumbre diferentes de la lógica borrosa. En esta presentación presuponemos que la mayoría de los lectores no son expertos en programación lógica; para seguirla sólo (...) se requiere un conocimiento básico de la lógica de predicados.The purpose of this paper is to present the principles of the fuzzy logic programming, exemplifying them by a couple of proposals that we think are representatives of the advances in this field. We include also the description of another systems of logic programming with uncertain information that are based on other logics of uncertainty which are different from fuzzy logic. This article only presuppose anelementary knowledge of the classical first-order logic. (shrink)

EI objetivo de este artículo es presentar los principios de la programación lógica borrosa y de sus principales variantes, ilustrándolas a través de un conjunto de aproximaciones que, a nuestro entender, son representativas de los avances en esta área. También incluimos la descripción de otros sistemas de programación lógica que se sustentan en lógicas de la incertidumbre diferentes de la lógica borrosa. En esta presentación presuponemos que la mayoría de los lectores no son expertos en programación lógica; para seguirla sólo (...) se requiere un conocimiento básico de la lógica de predicados.The purpose of this paper is to present the principles of the fuzzy logic programming, exemplifying them by a couple of proposals that we think are representatives of the advances in this field. We include also the description of another systems of logic programming with uncertain information that are based on other logics of uncertainty which are different from fuzzy logic. This article only presuppose anelementary knowledge of the classical first-order logic. (shrink)

1. Overconfidence is usually understood as being more confident than reality justifies (Harvey, 1997; Moore & Healy, 2008; Pompian, 2006), which leads individuals to overestimate their performance...

In this paper we examine some proposals to disprove the hypothesis that the interaction between mind and matter causes the collapse of the wave function, showing that such proposals are fundamentally flawed. We then describe a general experimental setup retaining the key features of the ones examined, and show that even a more general case is inadequate to disprove the mind-matter collapse hypothesis. Finally, we use our setup provided to argue that, under some reasonable assumptions about consciousness, such hypothesis is (...) unfalsifiable. (shrink)

El presente artículo trata de mostrar la presencia del pensamiento de Ireneo de Lyon en el sustrato del pensamiento de Gregorio de Nisa en una de sus obras cumbres: el Comentario al Cantar de los Cantares. Esta obra refleja la confluencia de una profunda reflexión a partir del texto bíblico y la filosofía de la época. El niseno se ubica en la tradición de los autores eclesiásticos que han comentado este bello poema de amor veterotestamentario. Si bien es cierto que (...) en la edición crítica de la obra no aparece nunca citado el lugdunense se pueden encontrar ciertos núcleos conceptuales y temáticos que ayudan a descubrir una recepción de Ireneo en el Comentario al Cantar de Gregorio. Esos elementos permiten poner de relevancia la relación existente entre estos dos autores patrísticos que se conectan para mostrar la realidad esponsal de la iglesia que posee un dinamismo pneumático-salvífico abierto a toda la humanidad. The purpose of this article is to show how Ireneus of Lyon´s thought was present in one of Gregory of Nyssa´s fundamental works: Commentary on The Song of Songs. This work reflects a convergence of deep biblical reflection and the philoshophy of the time. Gregory is among the ecclesiastical writers who have commented on this beautiful love poem in the Old Testament. Even though there is no mention of the Lugdunian in the critical edition of the work, some concepts and themes may be found which help identify an influence form Ireneus on Gregory´s Commentary on the Song of Songs. These elements allow us to give relevance to the relationship between these two patristic authors, who come into contact in order to show the church´s spousal reality, which has a pneumatological-salvific dynamics, open to all mankind. (shrink)

In this contribution, we use the connection between stable polynomials and orthogonal polynomials on the real line to construct sequences of Hurwitz polynomials that are robustly stable in terms of several uncertain parameters. These sequences are constructed by using properties of orthogonal polynomials, such as the well-known three-term recurrence relation, as well as by considering linear combinations of two orthogonal polynomials with consecutive degree. Some examples are presented.

This book constitutes the thoroughly refereed post-conference proceedings of the 10th International Conference on Quantum Interaction, QI 2016, held in San Francisco, CA, USA, in July 2016. The 21 papers presented in this book were carefully reviewed and selected from 39 submissions. The papers address topics such as: Fundamentals; Quantum Cognition; Language and Applications; Contextuality and Foundations of Probability; and Quantum-Like Measurements.

(Spanish) RESUMEN: La libertad absoluta postulada por Viktor Emil Frankl y Jean-Paul Sartre, la Shoah y la creencia en un dios omnipotente, bueno y justo parecen contradecirse. La pregunta por el sentido del sufrimiento de las víctimas del Holocausto (la verdadera catástrofe, el mayor crimen contra la humanidad), simbolizado por Auschwitz, y como punto de inflexión en la historia, es terriblemente dolorosa y parece no tener una respuesta filosófica ni teológica. A mi juicio, es importantísimo distinguir entre las víctimas inocentes (...) de la Shoah que perecieron y las víctimas inocentes que sufrieron un verdadero infierno y perdieron a sus seres queridos, pero que lograron sobrevivir. Ambas son víctimas, por supuesto, pero así como encontrarle un posible sentido al sufrimiento de las víctimas masacradas y gaseadas podría suponer un insulto a su sufrimiento y agonía –en especial, al horror que sufrieron los niños–, el horrible sufrimiento de los supervivientes pudo dar, tal vez, de alguna manera, un sentido a sus vidas después de la liberación de los campos de concentración y exterminio, ya fuera como voz, como protesta o como simple supervivencia. Frankl apuesta por un sentido último (que abraza el sentido del sufrimiento de las víctimas), y Sartre, aunque parezca no apostar por sentido alguno, volcó su vida al compromiso político después de la Segunda Guerra Mundial, y ello parece vislumbrar una minúscula pizca de sentido después de la barbarie. La filosofía de Frankl es un sí a la vida incluso en las situaciones más extremas, un grito casi nietzscheano que exalta el valor de la vida más allá de cualquier sufrimiento. Frankl, padre de la logoterapia y superviviente del Holocausto, abre una puerta a Dios al hablar de un dios inconsciente, una dimensión suprahumana y una fe incondicional, y define la religión como espiritualidad y como la búsqueda del hombre por el sentido último. Según Frankl, la libertad no se contradice con Dios, y la religión existe no a raíz de la barbarie, sino a pesar de la barbarie. El existencialismo sartreano es una filosofía de la libertad radical y de la responsabilidad. El hombre está condenado a ser libre. El ser humano es un ser en el que la existencia precede a la esencia. Somos totalmente responsables de lo que somos. Sartre afirma que la libertad humana es incompatible con Dios. En un mundo sin Dios, la moral la construyen los hombres, con sus propias decisiones y sus acciones, y la existencia y el sufrimiento de las víctimas no tienen sentido alguno. Sartre define al hombre como libertad, responsabilidad, angustia y contingencia. Frankl define al hombre como libertad, responsabilidad, espiritualidad y búsqueda de sentido. Con esta tesis me propongo entrar en la resbaladiza dimensión del dolor, la desesperación, el sentido y sinsentido del sufrimiento de las víctimas (teniendo presente los horrores de Auschwitz, que en teología y filosofía ha simbolizado desde la liberación de los campos la muerte de Dios y la muerte de la moral). Es verdad que no solo los hombres, mujeres y niños judíos fueron víctimas de la barbarie alemana, pero, como reza el mensaje de Elie Wiesel en la exposición permanente del Block 27 del Auschwitz-Birkeanu State Museum: "Not all victims were Jewish in this place, but all Jews were victims". La Shoah no es un episodio dentro de la Segunda Guerra Mundial, sino un punto de inflexión en la historia de la humanidad, y es una catástrofe que nos concierne a todos, hombres y mujeres judíos y no judíos, religiosos e irreligiosos, creyentes e increyentes, como seres libres, responsables y morales que somos –o que deberíamos ser. Muchas de las víctimas del Holocausto, en medio de la desesperación, entraron en las cámaras de gas orando, aferrándose a la esperanza de que ese final espeluznante no era un punto final. Con esta tesis no me propongo de ninguna manera responder a la eterna pregunta de si Dios existe o no, sino que propongo interpretar ese grito hacia Dios como un desesperado anhelo de esperanza. También me propongo encontrar una coherencia en las posturas de estos dos grandes pensadores para quienes la libertad y la responsabilidad definen al hombre: Frankl (quien apuesta por una dimensión suprahumana donde existe un sentido último en el que el sufrimiento de las víctimas tiene que tener algún sentido, aunque ese sentido sea completamente incomprensible en la dimensión humana) y Sartre (el existencialista ateo por excelencia, para quien el mundo, la existencia y el sufrimiento son absolutamente contingentes). En el primer capítulo expongo la logoterapia y el existencialismo sartreano: describo las tres dimensiones del hombre y las tres búsquedas de sentido propuestas por Frankl, y expongo las cinco consecuencias de "l'existence précède l'essence", centrándome en la libertad y la responsabilidad, y hablo del suicidio. El segundo capítulo está dedicado al dios inconsciente frankleano, la dimensión suprahumana, la búsqueda por el sentido último y la fe incondicional. En el tercer capítulo ilustro la libertad sin Dios sartreana, la ontología sartreana, el ateísmo sartreano y el humanismo sartreano, y hablo sobre la responsabilidad, la mauvaise foi, la contingencia, la situation y la angustia. El cuarto capítulo es necesariamente histórico (sin dejar de ser filosófico): me pregunto por la muerte de Dios después de Auschwitz, argumento y defiendo la unicidad del Holocausto (la Shoah es un punto de inflexión en la historia de la humanidad), describo las masacres antes de los campos de exterminio (Einsatzgruppen, Ordnungspolizei y Wehrmacht), el gigantesco complejo de Auschwitz (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), reflexiono sobre Dios y el mal (centrándome en los niños de Auschwitz), describo los días de Frankl en Auschwitz, hablo de Dios como esperanza, de la inmortalidad y la escatología, de la crueldad de Dios, de la relación entre el cristianismo y el antisemitismo, del islam y el antisemitismo, critico el silencio de Dios, hablo de la muerte de Dios y del juicio contra Dios. En el quinto capítulo expongo la moral frankleana (una moral que atañe al hombre y no a Dios), basándome en su teoría del amor y en su única obra de teatro (Synchronisation in Binkerwald), y la moral sartreana (una moral que atañe a una humanidad sin Dios), recordando a Dostoyevsky, analizando la famosa cita de Garcin en Huis clos "L'enfer, c'est les Autres", criticando el marxismo de Sartre y cuestionando (con la mirada de Frankl y Sartre) el verso de Brecht "Erst kommt das Fressen, dann kommt die Moral"; al final del capítulo incluyo una reflexión propia y las críticas frankleana y sartreana sobre la impunidad de los verdugos y colaboradores después del Holocausto (con el permiso de Dios). Después de la Conclusión, añado un Apéndice sobre las vidas de Frankl y Sartre, para poder entender mejor su obra. PALABRAS CLAVE: logoterapia, existencialismo sartreano, búsqueda de sentido, libertad, responsabilidad, moral, angustia, sufrimiento, supervivientes, víctimas, contingencia, espiritualidad, religión, Dios, esperanza, antisemitismo, culpa, Auschwitz, Holocausto, Shoah. /// (English) ABSTRACT: The absolute freedom defended by Viktor Emil Frankl and Jean-Paul Sartre, the Shoah and the belief in an omnipotent, benevolent and just God seem to contradict each other. The question of the meaning of the victims' suffering of the Holocaust (the true catastrophe, the biggest crime against humanity), simbolised by Auschwitz and as a turning point in History, is terribly painful and doesn't seem to have an answer. In my opinion, it's crucial to distinguish between the innocent victims of the Shoah who perished and the innocent victims who sufferend a real hell and lost their loved ones, but managed to survive. Both are victims, of course, but just as finding a possible meaning to the suffering of the massacred and gassed victims could result in an insult to their suffering and agony –especially to the horror that the children suffered– the gigantic suffering of the survivors could, maybe, somehow, give a meaning to their lives after the liberation of the concentration and extermination camps, either as a voice, as a protest, or as a simple survival. Frankl believes in an ultimate meaning (that embraces the meaning of the victims' suffering), and Sartre, even if it appears not to embrace any meaning, turned his life to political engagement after War World II, and that attitude seems to give a tiny glimpse of meaning after the barbarity. Frankl's philosophy says yes to life even in the most extreme situations, and it's a Nietzschean-like scream that exalts the value of life beyond any monstrous suffering. Frankl, the father of logotherapy and a Holocaust survivor, opens a door to God when he talks about an unconscious God, a supra-human dimension and an unconditional faith; he defines religion as spirituality and as man's search for ultimate meaning. According to Frankl, freedom is not contradictory with God, and religion exists not because of the barbarity but in spite of the barbarity. Sartrean existentialism is a philosophy of radical freedom and responsibility. Men are condemned to be free. We are beings where the existence precedes the essence. We are completely responsible of what we are. Sartre argues that human freedom is incompatible with God. In a godless world, morality is constructed by people, with their own choices and actions, and human existence and the suffering of the victims don't have any meaning. Sartre defines man as freedom, responsibility, Angst and contingency. Frankl defines man as freedom, responsibility, spirituality and search for meaning. With this dissertation I attempt to enter in the slippery dimension of the pain, despair, meaning and meaninglessness of the victims' suffering (having in mind the horrors of Auschwitz, that in theology and in philosophy have simbolised, since the liberation of the camps, the death of God and the death of morality). It's true that not only Jewish men, women and children were victims of the German barbarity, but, as Elie Wiesel's message from the permanent exhibition from Block 27 of the Auschwitz-Birkeanu State Museum reads: "Not all victims were Jewish in this place, but all Jews were victims". The Shoah is not an episode inside War World II, but a turning point in the history of humankind, and a catastrophe that embraces us all, Jewish and not not Jewish men and women, religious and not religious, believers and not believers, as the free, responsible and moral beings that we all are –or that we should be. A lot of the victims, in the midst of their desperation, entered into the gas chambers praying, holding to the hope that their horrifying end was not the ultimate end. With this dissertation I do not attempt to answer the eternal question of the existence of God, rather, I will try to interpret that scream to God as a longing for hope. I also intend to find a coherence between the thought of these two great thinkers for whom freedom and responsibilty define man: Frankl (who argues that there is a suprahuman dimension where an ultimate meaning exists and where the victims' suffering has to have a meaning, even if this meaning is completely incomprehensible in the human dimension) and Sartre (the atheist existentialist par excellence, for whom the world, human existence and suffering are absolutely contingent). In the first chapter I expose logotherapy and Sartrean existentialism: I describe the three dimensions of man, the three searches for meaning, the five consequences of "l'existence précède l'essence" and I speak about suicide. The second chapter delves into the unconscious God, the supra-human dimension, the ultimate meaning and the unconditional faith. In the third chapter I expose the freedom without God defended by Sartre, Sartre's ontology, Sartre's atheism, Sartre's humanism, and his ideas about responsibility, mauvaise foi, contingency, situation, and Angst. The fourth chapter is necessarily historical (while being philosophical too): I wonder about the death of God after Auschwitz, I argue and defend the uniqueness of the Holocaust (the Shoah is a turning point in the history of humankind), I describe the massacres before the extermination camps (Einsatzgruppen, Ordnungspolizei y Wehrmacht), the gigantic Auschwitz camp complex (Stammlager, Auschwitz-Birkenau y Monowitz-Buna), I reflect on God and evil (focusing on the children of Auschwitz), I describe Frankl's days in Auschwitz, I talk about God as hope, about immortality and escathology, I discuss God's cruelty, the relationship between Christianity and antisemitism and Islam and antisemitism, I question the silence of God, and I talk about the death of God and about the trial against God. In the fifth chapter I talk about the Franklean morality (a morality that concerns man and not God), on the basis of his love theory and his only work of theater (Synchronisation in Binkerwald), and the Sartrean morality (a morality that concerns a humanity without God), remembering Dostoyevsky, analysing Garcin's famous quote in Huis clos "L'enfer, c'est les Autres", crticizing Sartre's marxism and questioning (with Frankl's and Sartre's eyes) Brecht's verse "Erst kommt das Fressen, dann kommt die Moral"; at the end of the chapter I include my own reflection (and Frankl and Sartre's critique) about the impunity of the executioners and collaborators after the Holocaust (with God's permission). After the Conclusion, I add an Appendix about the lives of Frankl and Sartre, which helps understanding better their work. KEYWORDS: logotherapy, existentialism, search for meaning, freedom, responsibility, morality, Angst, suffering, survivors, victims, contingency, spirituality, religion, God, hope, antisemitism, guilt, Auschwitz, Holocaust, Shoah. (shrink)

Hidden cluster problems can manifest when broad ethnic categories are used as proxies for cultural traits, especially when traits are assumed to encode cultural distances between groups. We suggest a granular understanding of cultural trait distributions within and between ethnic categories is fundamental to the interpretation of heritability estimates as well as general behavioral outcomes.

The literary genesis of Einbahnstraße by Walter Benjamin represents a very special case of the use of the procedures of surrealism in the philosophical-literary production of the author. The process of evolution of thinking that ended up in the writing of this piece is unveiled throughout the present analysis. This is a sign of both waiver and restart; the opening for a new productive dimension in the career of one of the most important —and misunderstood— philosophers of the 20th century. (...) More than enlightening a small master piece of philosophy from a literary perspective, or analyzing a small master piece of literature from the philosophy, what is being problematized here is the division, cultivated or figured throughout the years, between both disciplines. This work is intended to recover what is insoluble from the philosophical-literary labor of Walter Benjamin, besides tracing a possible reconfiguration for an interdisciplinary field of work to come up and contribute in the understanding of the problem called The Retreat of Metaphor by Jacques Derrida. (shrink)

In theCompanion to Heidegger's Contributions to Philosophyan international group of fourteen Heidegger scholars shares strategies for reading and understanding this challenging work.

Resumo: O objetivo deste texto é refletir sobre a produção de anormalidades. de um ponto de vista histórico-hermenêutico. Partindo do marco teórico proposto por Michel Foucault, será possível ver como o binômio normalidade-anormalidade, seja de modo disciplinar, seja biopolítico, serve à produção de indivíduos mediante relações de saber-poder. Nesses termos, observa-se como se dá a produção de anormalidades na obra de Foucault. Na segunda seção, verifica-se como a discussão sobre o biopoder pode ser utilizada no intuito de problematizar situações e (...) casos ocorridos neste continente. Trata-se de relacionar a produção de anormalidades com o desenvolvimento do Higienismo na América Latina, dando a perceber algumas estratégias adotadas na normalização e produção de corpos higiênicos. (shrink)

O presente texto visa avaliar o estatuto da revolução a partir da obra de dois filósofos franceses, por assim dizer, que empenharam parte considerável de seu trabalho na investigação sobre a história: Voltaire e Jean Bodin. Nossa intenção é entender a relação entre as noções de transformações, revolução e guerra, conflitos, tumultos. Não pretendemos estabelecer uma comparação rígida, porque anacrônica, entre as obras desses filósofos que trabalharam sobre a história. O que intentamos aqui é investigar algumas linhas de força de (...) seus argumentos que visam explicar as revoluções, suas origens e consequências para mostrar como a articulação entre esses elementos possibilita a Voltaire e a Bodin que realizem o que chamaremos de desmistificação de aspectos pertinentes tanto à filosofia quanto à história. Trata-se ainda de mostra em que medida Bodin e Voltaire divergem e se encontram no que tange ao tratamento filosófico desses temas. This paper aims at evaluating the status of the idea of revolution presented by Voltaire and Bodin. Both philosophers' works are mostly directed to the investigation of history. The purpose of this paper is to understand the connection between the ideas of change, revolution, war, turmoil and conflicts. There is no intention of establishing a strict comparison between the two works, as for that would be anachronistic. On the contrary, this paper intends to investigate some of the main arguments used by both authors to explain the revolutions, its origins and consequences, to show how the articulation between those elements enables them to demystify relevant aspects present in both history and philosophy. Finally, it also aims at pointing at the extent to which the authors diverge and converge in their philosophical approach to the referred themes. (shrink)

This article examines whether people share the Gettier intuition (viz. that someone who has a true justified belief that p may nonetheless fail to know that p) in 24 sites, located in 23 countries (counting Hong Kong as a distinct country) and across 17 languages. We also consider the possible influence of gender and personality on this intuition with a very large sample size. Finally, we examine whether the Gettier intuition varies across people as a function of their disposition to (...) engage in “reflective” thinking. (shrink)

This paper is the result of reflections inspired by observing and participating in dancing sessions with children. Our experience of the latter led to the production of images that provoked a variety of questions, and invited us to think about the relationships between bodies, dance, and various forms of education. Among these questions were: what clues about the experience of human embodiment are given through observing children’s dance? What can children teach us through participating with them in this performative medium, (...) and what are its implications for education, most especially in light of our observations of children's inventiveness in this regard? Our impressions resonate and find expression in the oeuvre of Gilles Deleuze, Félix Guattari, Michel Foucault, Jan Masschelein and Manoel de Barros. Placing ourselves under their influence, we mobilized our thinking and opened ourselves to the emergent character of their ideas, resulting in what might be called a form of “dancing-writing” in which those two forms of expression interact. This dancing-writing is informed by and imbued with children’s lived experience: step by step, we walked the paths that they opened, recording as best we could their multisensorial approach to the world—gaze, taste, smell, sound, touch, movement. Ours was an experience of research on movement, with movement, in movement. As such, we harbor no intention to present final answers, but rather offer the reader an invitation to think philosophically and childishly. Ours is an invitation to dance with and among the questions which that very dance inspired. (shrink)

In 2016, Béziau introduces a restricted notion of paraconsistency, the so-called genuine paraconsistency. A logic is genuine paraconsistent if it rejects the laws $\varphi,\neg \varphi \vdash \psi$ and $\vdash \neg (\varphi \wedge \neg \varphi)$. In that paper, the author analyzes, among the three-valued logics, which of them satisfy this property. If we consider multiple-conclusion consequence relations, the dual properties of those above-mentioned are $\vdash \varphi, \neg \varphi$ and $\neg (\varphi \vee \neg \varphi) \vdash$. We call genuine paracomplete logics those rejecting (...) the mentioned properties. We present here an analysis of the three-valued genuine paracomplete logics. A very natural twist structures semantics for these logics is also found in a systematic way. This semantics produces automatically a simple and elegant Hilbert-style characterization for all these logics. Finally, we introduce the logic LGP which is genuine paracomplete is not genuine paraconsistent, not even paraconsistent and cannot be characterized by a single finite logical matrix. (shrink)

Para Kant, os jogos desempenham um papel extremamente importante na vida humana, já que são responsáveis por colocarem o espírito em atividade e, ao fazê-lo, avivá-lo na direção da sociabilidade, da moderação e do refinamento. De acordo com suas Lições de pedagogia e de antropologia, os jogos não são uma mera distração, eles são uma ótima ferramenta para se aprender a viver. O objetivo deste artigo é o de, em um primeiro momento, recuperar alguns dados biográficos de Kant para aclarar, (...) à luz dos jogos, a dinamicidade subjacente à austeridade do cumprimento da famosa rotina do filósofo alemão e, em seguida, explorar conceitualmente o destaque que Kant dá aos jogos no processo de moralização da criança e do adulto. (shrink)